Merges  oT^e  cross 

1NEMERICA 

DON  O.  ^HELTON .G;<S 


FORWARD  MIS5ION 
G>5  TUDY  COUR5E.S  3 


BV  2765  .S5  1904 
Shelton,  Don  Odell,  1867- 

1941. 
Heroes  of  the  cross  in 


The    Forward    Mission    Study  Courses 


*'  K'Qrpfj\iQX%, provided  it  be  forward." — David  Livingstone 


Prepared  under  the  auspices  of  the 
YOUNG  PEOPLES  MISSIONARY  MOVEMENT 

Editorial  Committee: — S.  Earl  Taylor,  Harry  Wade 
Hicks,  John  Willis  Baer,  John  W.  Wood,  A.  W.  Halsey, 
Don  O.  Shelton. 

The  Forward  Mission  Study  Courses  are  an  outgrowth  of 
a  conference  of  leaders  in  Young  People's  Mission  Work, 
held  in  New  York  City,  December,  1901.  To  meet  the  need 
that  was  manifested  at  that  conference,  for  Mission  Study 
Text-Books  suitabltj  for  Young  People,  two  of  the  delegates. 
Professor  Amos  R.  Wells,  of  the  United  Society  of  Chris- 
tian Endeavor  and  Mr.  S.  Earl  Taylor,  Chairman  of  the 
General  Missionary  Committee  of  the  Epworth  League, 
projected  the  Forward  Mission  Study  Courses.  These 
courses  have  been  officially  adopted  by  the  Young  People's 
Missionary  Movement  and  are  now  under  the  immediate 
direction  of  the  Executive  Committee  of  the  Movement, 
which  consists  of  the  young  people's  secretaries  or  other 
official  representatives  of  fifteen  of  the  leading  Missionary 
Boards  of  America. 

The  aim  is  to  publish  a  series  of  text-books  covering  the 
various  home  and  foreign  mission  fields  and  written  by 
leading  authorities  with  special  reference  to  the  needs  of 
young  people.  The  entire  series  when  completed  will  com- 
prise perhaps  as  many  as  twenty  text-books.     A  general 


account  will  be  given  of  some  of  the  smaller  countries,  such 
as  Japan,  Korea  and  Turkey;  but,  for  the  larger  fields,  as 
China,  Africa  and  India,  the  general  account  will  be  sup- 
plemented by  a  series  of  biographies  of  the  principal 
missionaries  connected  with  the  country.  The  various 
home  mission  fields  will  also  be  treated  both  biographically 
and  historically. 

The  following  text-books  of  the  Forward  Mission  Study 
Series  have  been  published: 

1.  The  Price  of  Africa.    (Biographical.)    By  S.  Earl  Taylor. 

2.  Into  All  the  World.  A  general  survey  of  missions.  By 
Amos  R.  Wells. 

3.  Princely  Men  in  the  Heavenly  Kingdom.  (Biographical.) 
By  Harlan  P.  Beach,  M.A.,  F.R.G.S. 

4.  Child  Life  In  Mission  Lands.  A  course  of  study  for  Junior 
Societies.     By  Ralph  E.  Diffendorfer. 

5.  Sunrise  in  the  Sunrise  Kingdom.  A  Study  of  Japan.  By 
Rev.  John  H.  DeForest,  D.D. 

6.  Heroes  of  the  Cross  in  America.  Home  missions.  (Bio- 
graphical.)   By  Don  O.  Shelton. 

Among  the  writers  that  have  been  secured  for  other 
text-books  of  the  series,  are  Bishop  J.  M.  Thoburn,  D.D., 
of  India;  Bishop  J.  C.  Hartzell,  D.D.,  of  Africa;  Harry 
Wade  Hicks;  S.  Earl  Taylor;  Robert  E.  Speer;  William 
Carey,  of  India;  Rev.  E.  E.  Strong,  D.D. ;  Rev.  Edward 
Judson,  D.D. ;  and  Rev.  J.  M.  Buckley,  D.D. 

These  books  are  published  by  mutual  arrangement 
among  the  denominational  publishing  houses,  to  whom  all 
orders  should  be  addressed.  They  are  bound  uniformly, 
and  are  sold  for  fifty  cents,  in  cloth,  and  thirty-five  cents, 
in  paper.     Postage  seven  cents  extra. 


fC^^ — 

The    Forward    Mission    Study    Courses 

EDITED   UNDER  THE   AUSPICES   OF 
THE    YOUNG  PEOPLE'S   MISSIONARY    MOVEMENT 


Heroes  of  the  Cross 

in 

America 


B^ 


DON   O.  SHELTON 


THE     YOUNG     PEOPLE'S 

MISSIONARY     MOVEMENT 

NEW     YORK 


Copyright,  1904 

BY   THE   YOUNG   PEOPLE'S   MISSIONARY 

MOVEMENT 


PREFACE 

The  purpose  in  these  pages  has  been  to  por- 
tray the  leading  characteristics  and  most  strik- 
ing experiences  of  some  of  the  pioneer  Heroes 
of  the  Cross  in  America.  These  men,  and  the 
great  army  of  workers  associated  with  them, 
were  instruments  of  great  power,  used  by  God 
to  make  America  Christian. 

Each  character  represents  a  great  section  and 
a  special,  but  typical,  work.  Brainerd  repre- 
sents missionary  heroism  in  colonial  days  in 
New  England;  Peck,  brave  pioneer  evangelism 
in  Missouri  and  Illinois;  Whitman,  dauntless 
zeal  in  the  service  of  the  Master  on  the  extreme 
frontier,  in  the  vast  Oregon  country ;  Dyer,  self- 
sacrificing  itinerant  effort  in  the  wild  mining 
camps  of  Colorado;  Ward,  early  pastoral 
evangelistic  and  educational  effort  in  the 
Dakotas.  The  aim  has  been  to  present  the 
wide  scope,  the  immense  value,  and  the 
tremendous  cost  in  self-sacrifice  and  hardship, 
of  the  evangelization  of  the  nation.     Chapter 

iii 


IV  Preface 

seven  emphasizes  the  need  of  the  perpetuation 
of  the  spirit  and  zeal  of  American  pioneer 
missionaries  in  the  Kves  of  all  Christian  men 
and  women. 

Questions  on  the  text  for  class  use,  follow 
each  chapter.  The  topics  suggested  for  class 
consideration  and  discussion  relate  the  subject- 
matter  of  each  chapter  to  wider  aspects  of  home 
mission  activity  and  to  the  present-day  home 
mission  crusade.  This  method  makes  it  possible 
for  each  student  to  obtain  a  comprehensive 
knowledge  of  many  important  modern  phases 
of  the  work  of  his  own  denominational  Home 
Mission  Board. 

Under  the  head  of  "References,"  following 
each  chapter,  and  in  the  Appendix,  are  given 
lists  of  valuable  books  on  home  missions.  In 
thes€  readers  will  find  fuller  details  regard- 
ing phases  of  the  great  enterprise  described 
herein. 

When  the  volume  is  used  as  a  study  class 
text-book,  it  is  suggested  that  leaders  secure 
from  their  Home  Mission  Boards  the  printed 
set  of  special  suggestions  on  the  conduct  of  this 
course. 

May  He  who  called  and  empowered  the 
true    servants   of  the    Cross,    whose    lives    are 


Preface  v 

sketched  here,  lead  each  present-day  disciple  of 
His  to  know  and  do  His  will,  to  the  end  that 
the  opportunities  of  this  age,  for  home  evangeli- 
zation, may  be  met  in  the  fullness  of  His  power ! 

D.  O.  S. 

New  York, 

October,  igo4. 


CONTENTS 

PAGE 

y 

I.  David  Brainerd i 

II.  David  Brainerd  {Concluded)         ...  37 

III.  John  Mason  Peck .  85 

IV.  Marcus  Whitman 133 

V.  John  L.  Dyer 173 

VI.  Joseph  Ward 219 

VII.  America's  Qreatest  Need    ....  257 

Appendix.     A — Bibliography 289 

B — Organization   of   Mission   Study- 
Classes    295 

Index 299 


Vll 


ILLUSTRATIONS 

FACING 
PAGE 

Tomb  of  Brainerd,  Northampton,  Massachusetts 

Frontispiece 
Some  of  the  Converted  Indians  Would  Preach  to 

Others 39 

John   Mason   Peck 85 

Tomb  of  John  Mason  Peck,  St.  Louis,  Missouri    .  121 

The  Whitman   Statue  in  Front  of  Witherspoon 

Building^  Philadelphia 133 

Facsimile  of  Mrs.  Whitman's  Diary        .        .        .  143 

The  Home  of  Dr.  Whitman  at  Waiilatpu        .        .  149 

Map  Showing  the  Route  to  Oregon  and  the  Course 

Taken  by  Dr.  Whitman  on  His  Famous  Ride       .  157 

The  Whitman  Monument 169 

The  Whitman  Hatchet 169 

John  L.  Dyer i73 

Father  Dyer^s  Cabin  in  the  Mountains        .        .  201 

Joseph  Ward 221 

A  Group  of  Immigrant  Children,  Belonging  to 
Twelve  Nationalities,  at  Ellis  Island,  New 
York .257 

Native  Hawaiians  Eating  Poi 272 


Vlll 


I  cared  not  where  or  how  I  lived, 
or  what  hardships  I  went 
through,  so  that  I  could  but 
gain  souls  to  Christ. 

— David  Brainkrd 


DAVID    BRAINERD 


Chronological  List  of  Events  in 
Brainerd's  Life 

1718.     Bom  at  Haddam,  Connecticut,  April  2a 

1739.     Entered  Yale  College. 

1742.     Expelled  from  Yale  College. 

1 742.     Licensed  a  minister  of  the  Gospel  by  the  Ministerial 
Association,  at  Danbury,  Connecticut,  July  29. 

1742.  Appointed  a  missionary  to  the  Indians  by  the  Society 

in  Scotland  for  Propagating  Christian  Knowledge, 
November  25. 

1743.  Began  his  labors  for  the  Indians  at  Kaunaumeek, 

April  I. 

1744.  Arrived  at    the   Forks  of    the  Delaware   River  in 

Pennsylvania  (near  the  present  city  of  Easton), 
May  13. 

1744.  Ordained  by  Presbytery  at  Newark,  New  Jersey, 

June. 

1745.  Began  labors  among  the  Indians  at  Crossweeksung, 

New  Jersey  (now  the  town  of  Crosswicks),  June  5. 

1746.  With  a  company  of  Indians  removed  to  Cranberry, 

15  miles  northwest  of  Crosswicks,  May  3. 

1747.  Compelled  to  discontinue  labors  among  the  Indians 

owing  to  ill  health. 

1747.     Died  at  home  of  Jonathan  Edwards,  Northampton, 
Massachusetts,  October  9. 


I 

DAVID    BRAINERD 

What  is  more  stimulating  and  valuable  in  Introduction 
life  than  the  memory  of  the  men  who  have 
had  a  leading  part  in  making  the  world  what 
it  is  ^  The  perpetuation  of  the  spirit  and  mes- 
sage of  great  and  noble  workers,  of  true  nation 
builders,  of  world  benefactors,  is  a  task  both 
delightful  and  essential.  Many  men  of  highest 
nobility  of  life,  who  bravely  and  unselfishly  did 
divinely  appointed  tasks,  and  who  lived 
supremely  to  the  end  that  all  men  might  come 
to  know  Him  who  is  the  way,  the  truth,  the 
life,  had  a  voice  not  only  for  their  own  age,  but 
for  subsequent  ages.  Such  a  voice  had  David 
Brainerd. 

It  will  be  manifest,  as  Carlyle  remarked, 
"  that  a  true  delineation  of  the  smallest  man, 
is  capable  of  interesting  the  greatest  man ;  that 
all  men  are  to  an  unspeakable  degree  brothers, 
each  man's  life  a  strange  emblem  of  every 
man's;  and  that  Human  Portraits,  faithfully 
drawn,   are   of  all   pictures   the   welcomest  on 

3 


4  Heroes    of   the    Cross 

human  walls."  How  far  greater  the  interest 
and  the  quickening  that  come  when  we  consider 
the  life  and  work  of  one  intrinsically  great ;  of 
one,  who,  in  all  his  sympathies,  purposes  and 
activities  was  large.  Such  was  Brainerd,  the 
brave,  undaunted,  self-denying  pioneer  of  the 
cross  in  America. 

Parentage       He  had  a  highly  respectable  Puritan  ancestry. 

^ary   le  p^-^  f^^^^  ^^g  ^^^  ^£  j^-g   Majesty's  council 

for  the  colony  of  Connecticut.  His  mother 
was  the  daughter  of  the  first  pastor  at  Hing- 
ham,  England.  Under  persecution  her  father 
came  to  New  England,  where  he  became  pastor 
at  Hingham,  Massachusetts.  A  great-grand- 
father of  Brainerd  was  also  a  Puritan  minister, 
who,  after  leaving  England,  came  to  America 
and  founded  the  town  of  Lynn,  Massachusetts. 
Of  four  sons  David  was  the  third.  From 
his  earliest  years  he  was  physically  weak,  and 
predisposed  to  consumption.  In  his  boyhood 
he  was  quiet,  devout  and  thoughtful.  His 
father  died  when  he  was  a  child.  On  the  death 
of  his  mother,  in  his  fourteenth  year,  he  was 
left  in  an  exceedingly  distressed  and  melancholy 
condition. 
Boyhood  In  his  fifteenth  year  he  left  his  early  home  and 
went  to  East  Haddam,  Connecticut,  where  he 


David    Brainerd  5 

remained  four  years.  "  I  was  not  much  addicted 
to  the  company  and  amusement  of  the  young," 
he  said,  referring  to  this  period  of  his  hfe ;  "  but 
this  I  know,  that  when  I  did  go  into  such  com- 
pany, 1  never  returned  with  so  good  a  conscience 
as  when  I  went  It  always  added  new  guilt, 
made  me  afraid  to  come  to  the  throne  of  grace, 
and  spoiled  those  good  frames  with  which  I  was 
wont  sometimes  to  please  myself"  But  he 
found  that  all  his  good  frames  were  but  self 
righteousness,  not  founded  on  a  desire  for*  the 
glory  of  God. 

When    nineteen    years  of    age   he  went    to  Prepares 
Durham,    to    care    for    his    farm.       Having   a  qI^^^^^ 
growing    desire    for    a     liberal    education,    he 
took    up     preparatory    college    studies.       He 
also  devoted    himself  anew    to    the    duties   of 
religion.     He  writes :  "  I  became  very  strict  and 
watchful  over  my  thoughts,  words,  and  actions; 
concluded  that  I  must  be  sober  indeed,  because 
I  designed  to  devote  myself  to  the  ministry  and 
imagined    that    I    did   dedicate   myself  to  the 
Lord."     A  year  later  he  went  to  the  home  of 
the  Rev.  Mr.  Fiske,  acting  upon  whose  sugges- 
tion he   withdrew  from  the  society  of  young 
people  and  associated  with  reverent  older  people 
at  Haddam.     He  gave  much  time  to  prayer 


6  Heroes   of   the   Cross 

and  Bible  study.  In  less  than  a  year  he  read 
the  Bible  twice  through.  He  made  it  a  point, 
also,  to  listen  attentively  to  sermons. 
Interest  He  became  so  much  interested  in  religious 
^°  M^Tt°^^  subjects  that  on  Sabbath  evenings  he  met  a  few 
young  people  for  religious  conversation.  At  the 
close  of  these  meetings,  frequently  late  at  night, 
he  tried  to  recall  the  sermons  he  had  heard 
during  the  day.  On  Monday  mornings  he 
repeated  the  effort.  He  now  began  to  think 
seriously  of  uniting  with  the  church.  Though 
regular  in  religious  duties  he  became  increas- 
ingly convinced  that  he  was  building  on  a 
self-righteous  foundation.  Step  by  step,  how- 
ever, he  was  brought  to  self-renunciation,  and  to 
an  absolute  trust  in  Jesus  Christ  for  salvation. 
"In  the  winter  of  1738,"  he  says,  "it  pleased 
God,  one  Sabbath  morning,  as  I  was  walking 
out  for  prayer,  to  give  me  on  a  sudden  such  a 
sense  of  my  danger,  and  the  wrath  of  God,  that 
I  stood  amazed,  and  my  former  good  frames 
presently  vanished.  From  the  view  which  I 
had  of  my  sin  and  vileness,  I  was  much  dis- 
tressed all  that  day,  fearing  that  the  vengeance 
of  God  would  soon  overtake  me.  I  was  much 
dejected;  kept  much  alone;  and  sometimes 
envied  the  birds  and  beasts  their  happiness,  be- 


David    Brainerd  7 

cause  they  were  not  exposed  to  eternal  misery, 

as  I  evidendy  saw  that  I  was Hundreds 

of  times  I  renounced  all  pretences  of  any  worth 
in  my  duties,  as  I  thought,  even  while  perform- 
ing them,  and  often  confessed  to  God  that  I 
deserved  nothing  for  the  very  best  of  them,  but 
eternal  condemnation ;  yet  still  I  had  a  secret 
hope  of  recommending  myself  to  God  by  my 
religious  duties."  The  next  few  months  were 
filled  with  heart-searching,  secret  prayer,  con- 
viction of  sin,  inward  distress  and  perplexity, 
and  a  depressing  view  of  the  corruption  of  his 
nature.  Finally  he  came  to  see  that  even  in  his 
fasting  and  praying  he  did  not  aim  to  glorify 
God  and  that  his  dominant  motive  was  self- 
interest. 

One  day  he  2:ave  himself  up  completely  to  ^  ^^7  ^^ 
.  .        .  i.  J  Prayer 

prayer  and  fasting.  During  it  he  almost  con- 
tinuously asked  that  God  would  open  his  eyes 
to  see  the  evil  of  sin,  and  the  way  of  life  by 
Jesus  Christ.  There  resulted  a  clearer  revela- 
tion of  his  helpless  condition.  But  he  had  no 
abiding  peace.  Hope  and  fear,  encouragement 
and  despair,  alternated.  "  Once,  1  remember,  a 
terrible  pang  of  distress  seized  me,"  he  writes. 
"  The  thought  of  renouncing  myself^  and  stand- 
ing  naked   beford  the   Lord,  stripped    of  all 


8  Heroes   of   the   Cross 

goodness,  was  so  dreadful  to  me  that  I  was 
ready  to  say  to  it,  as  Felix  to  Paul,  '  Go  thy  way 
for  this  time/"  He  could  not  endure  these 
views  of  his  own  sinfulness,  and  his  sorrow  of 
heart  continued.  He  was  perplexed,  also, 
because  it  seemed  that  God  shewed  less  mercy 
to  him  than  to  others. 
Spiritual  Finally,  at  the  close  of  this  long  period  of  self- 
scrutiny,  selfconviction,  self-condemnation  and 
utter  helplessness,  the  will  of  God  was  revealed 
to  His  servant  in  an  unusual  manner.  The 
crisis  he  describes  graphically.  He  was  walk- 
ing in  a  solitary  place.  "  Here,  in  a  moumful, 
melancholy  state,  I  was  attempting  to  pray; 
but  found  no  heart  to  engage  in  that  or  any 
other  duty;  my  former  concern,  exercise,  and 
religious  affections  were  now  gone.  1  thought 
that  the  Spirit  of  God  had  quite  left  me ;  but 
still  was  not  distressed,  yet  disconsolate,  as  if 
nothing  in  heaven  or  earth  could  make  me 
happy.  Having  been  thus  endeavoring  to  pray 
- — though,  as  1  thought,  very  stupid  and  sense- 
less— for  nearly  half  an  hour;  then,  as  I  was 
walking  in  a  dark  thick  grove,  unspeakable 
glory  seemed  to  open  to  the  view  and  appre- 
hension of  my  soul.  1  do  not  mean  any 
external  brightness,  for  I   saw    no  such  thing 


David    Brainerd  9 

nor  do  I  intend  any  imagination  of  a  body  of 
light,  somewhere  in  the  third  heavens,  or  any- 
thing of  that  nature ;  but  it  was  a  new  inward 
apprehension  or  view  that  I  had  of  God,  such 
as  I  never  had  before,  nor  anything  which  had 
the  least  resemblance  of  it  I  stood  still ;  won- 
dered ;  and  admired  I  I  knew  that  I  never  had 
seen  anything  comparable  to  it  for  excellency 
and  beauty ;  it  was  widely  different  from  all  the 
conceptions  that  ever  I  had  of  God,  or  things 
divine.  I  had  no  particular  apprehensions  of 
any  one  person  in  the  Trinity,  either  the 
Father,  the  Son,  or  the  Holy  Ghost;  but  it 
appeared  to  be  divine  glory.  My  soul  rejoiced 
with  joy  unspeakable,  to  see  such  a  God,  such 
a  glorious  divine  Being;  and  I  was  inwardly 
satisfied  that  He  should  be  God  over  all  for 
ever  and  ever.  My  soul  was  so  captivated  and 
delighted  with  the  excellency,  loveliness,  great- 
ness, and  other  perfections  of  God,  that  I  was 
even  swallowed  up  in  Him;  at  least  to  that 
degree,  that  I  had  no  thought  (as  I  remember) 
at  first,  about  my  own  salvation,  and  scarce 
reflected  that  there  was  such  a  creature  as 
myself  Thus  God,  I  trust,  brought  me  to  a 
hearty  disposition  to  exalt  Him,  and  set  Him 
on  the  throne,  and  principally  and  ultimately  to 


lO  Heroes   of   the   Cross 

aim  at  His  honor  and  glory,  as  King  of  the  uni- 
verse." Thus  ended  in  peace  his  long  and  bitter 
conflict  He  came  out  into  a  life  filled  with 
joy  and  wonder.  He  marvelled  that  all  men 
did  not  see  that  the  only  way  of  salvation  is  by 
the  righteousness  of  Christ.  Often,  in  the  toil- 
some days  that  followed,  he  had  dark  visions  of 
his  guilt  and  sin,  but  there  are  no  indications 
that  he  had  a  doubt  respecting  the  way  of 
salvation. 

A  few  plain  paragraphs  which  Brainerd  wrote 
indicate  his  thought  on  what  it  is  to  be  a  Christian. 
He  wrote  them,  he  said,  "  as  he  felt  and  experi- 
enced, and  not  from  any  considerable  degree  of 
doctrinal  knowledge,  or  acquaintance  widi  the 
sentiments  of  others.'*  They  are  as  folio vvs: 
"(i)  He  has  a  true  knowledge  of  the  glory 
and  excellency  of  God,  diat  He  is  most  worthy 
to  be  loved  and  praised  for  His  own  divine 
perfections,  Ps.  cxiv:  3.  (2)  God  is  his 
portion,  Ps,  Ixxiii:  25.  And  God's  glory  his 
great  concern,  Matt,  vi:  22.  (3)  Holiness  is 
his  delight;  nothing  he  so  much  longs  for  as  to 
be  holy,  as  God  is  holy,  Phil,  iii:  g-i2,  (4) 
Sin  is  his  greatest  enemy.  This  he  hates  for 
its  own  nature,  for  what  it  is  in  itself^  being 
contrary  to  a  holy  God,  Jer.  ii^  1.     And  conse- 


David    Brainerd  ii 

quently  he  hates  all  sin,  Rom.  vii:  24;  I.  John 
iii :  9.  (5)  The  laws  of  God  also  are  his  delight, 
Ps.  cxix :  97 ;  Rom.  vii :  22.  These  he  observes, 
not  out  of  constraint,  from  a  servile  fear  of 
hell;  but  they  are  his  choice,  Ps.  cxix:  30. 
The  strict  observance  of  them  is  not  his  bond- 
age, but  his  greatest  liberty,  vs.  45."  The  story 
of  Brainerd's  subsequent  career  will  show  that 
his  own  thought  and  life  accorded  with  these 
great  fundamental  principles. 

He  entered  Yale  college  in  the  fall  of  1739.  College 
His  great  fear,  at  this  time,  was  that  he  might 
not  be  able  to  maintain  a  true  Christian  life 
during  his  college  course.  After  self-examina- 
tion and  prayer  there  came  to  him  a  reassur- 
ance of  the  favor  of  God  and  the  power  of 
His  word,  and  his  strength  was  renewed  through- 
out the  winter. 

It  was  In  these  student  days  that  he  began  Beginning 
that  life  of  intense,  believing  prayerfulness,  by  °^  p^^ 
which  his  missionary  career  was  to  be  pre- 
eminently marked.  Some  of  these  seasons  of 
prayer  were  unspeakably  joyous  and  of  great 
spiritual  refreshment.  "Oh!"  he  exclaims, 
"  one  hour  with  God  infinitely  exceeds  all  the 
pleasures  and  delights  of  this  lower  world." 
When  he  came  from  the  Lord's  table  on  one 


er 


12  Heroes   of   the    Cross 

occasion  he  wondered  how  so  many  of  his 
fellow-students  could  live  carelessly. 
Illness  He  applied  himself  so  persistently  to  his  col- 
lege work  that  in  August,  1740,  his  health 
failed  and  he  was  compelled  to  discontinue  his 
studies.  Afterward  he  found  it  possible  to  say 
of  this  period  *  "  I  looked  death  in  the  face 
more  steadfastly ;  and  the  Lord  was  pleased  to 
give  me  renewedly  a  sweet  sense  and  relish  of 
divine  things."  His  days  of  rest  were  given 
to  self-scrutiny  and  prayer.  Entries  in  his 
journal  at  this  time  indicate  the  state  of  his 
mind:  "In  the  forenoon,  while  I  was  looking 
on  the  sacramental  elements,  and  thinking  that 
Jesus  Christ  would  soon  be  '  set  forth  crucified 
before  me,'  my  soul  was  filled  with  light  and 
love,  so  tJiat  I  was  almost  in  an  ecstacy;  my 
body  was  so  weak,  I  could  scarcely  stand." 
The  next  day  he  wrote ;  "  I  again  found  the 
assistance  of  the  Holy  Spirit  in  secret  duties, 
both  morning  and  evening,  and  life  and  comfort 
in  religion  through  the  whole  day."  Later  he 
said :  "  I  now  so  longed  after  God,  and  to  be 
freed  from  sin,  that  when  I  felt  myself  recover- 
ing, and  thought  1  must  return  to  college  again, 
which  had  proved  so  hurtful  to  my  spiritual 
interest  the  year  past,  1  could  not  but  be  grieved. 


David    Brainerd  13 

and  thought  I  had  much  rather  have  died ;  for 
it  distressed  me  to  think  of  getting  away  from 
God."  With  such  thoughts  and  in  such  a  spirit 
he  returned  to  Yale. 

His    chief  temptation   was  an  ambition  to  His 
excel  in  his  studies.     This  was  at  least  tempo-    ™  ^  ^^^ 
rarily  checked  by  a  marked  spiritual  awakening 
which  came  to  the  college.     Once  he  laments 
his  growing  coldness  and  dullness,  owing  to  the 
return  of  this  temptation. 

A  vigorous  religious  movement,  known  as  The 
the  Great  Religious  Awakening,  began  in  1739,  ^^^Lning 
and  continued  with  intermittent  power  until 
1745.  It  was  a  strong  factor  in  shaping  the 
destiny  of  New  England.  George  Whitefield 
and  Jonathan  Edwards  were  two  of  the  most 
prominent  instruments  in  it.  But  far-reaching 
and  powerful  as  it  was  in  its  influence,  it  was 
not  without  regrettable  features.  Jonathan 
Edwards  stated  that  for  a  time  the  religious 
interest  was  very  great  and  general  at  New 
Haven;  that  the  college  had  no  small  share 
in  it;  that  some  of  the  students  became  serious, 
"  many  of  them  remarkably  so,  and  were  much 
engaged  in  the  concerns  of  their  eternal  salva- 
tion. By  all  that  I  can  leam  concerning 
Brainerd,"  he  continues,  "there  can  be  no  reason 


14  Heroes   of  the   Cross 

to  doubt  but  that  he  had  much  of  God's  gracious 
presence,  and  of  the  lively  actings  of  true  grace, 
at  that  time ;  yet  he  was  afterwards  abundantly 
sensible  that  his  religious  experiences  and 
affections  at  that  time  were  not  free  from  a 
corrupt  mixture,  nor  his  conduct  to  be  acquitted 
fi'om  many  things  that  were  imprudent  and 
blameable;  which  he  greatly  lamented  him- 
self, and  was  desirous  that  others  should  not 
make  an  ill  use  of  such  an  example."  Brainerd's 
own  account  of  these  notable  days  was  destroyed. 
On  his  death-bed,  he  ordered  that  his  journals, 
covering  this  and  former  periods  of  his  life, 
should  be  burned. 
A  However,  the  main  statements  of  fact,  so  far 
Remark  ^^  Brainerd's  connection  with  the  revival  is 
concerned,  were  preserved  by  Jonathan  Edwards. 
This,  in  substance,  is  the  interesting  story: 
Brainerd  and  a  few  other  students  who  had 
been  spiritually  quickened,  banded  themselves 
together  as  friends  for  mutual  helpfulness. 
When  in  the  company  of  each  other  they 
expressed  their  views  freely  and  frankly.  On 
one  occasion  two  or  three  of  these  friends  had  a 
conversation  in  the  hall  where  a  prayer  meeting 
had  just  been  held  and  in  which  Mr.  Whittelsey, 
a  tutor,  had  led  in  prayer,     "  No  other  person," 


David    Brainerd  15 

says  Jonathan  Edwards,  "now  remained  in  die 
hall  but  Brainerd  and  his  companions.  Mr. 
Whittelsey  having  been  unusually  pathetic  in 
his  prayer,  one  of  Brainerd's  friends  on  this 
occasion  asked  him  what  he  thought  of  Mr. 
Whittelsey.  He  made  answer,  'He  has  no 
more  grace  than  this  chair.'  One  of  the  fresh- 
men happening  at  that  time  to  be  near  the 
hall,  though  not  in  the  room,  overheard  these 
words."  A  report  of  this  occurrence  finally 
reached  the  Rector  of  the  college.     He  sent  for  Expulsion 

from 

the  friends  of  Brainerd  who  had  heard  his  college 
remark  and  extorted  from  them  a  statement.  It 
was  demanded  of  Brainerd  that  he  make  a 
public  confession  of  the  remark  he  had  made 
in  private.  This  he  did  not  do.  The  Rector 
forbade  him  from  attending  a  certain  meeting. 
Brainerd  went.  He  was  wrongly  accused  of 
speaking  critically  of  the  Rector.  Because  of 
these  things,  while  in  his  third  year,  he  was 
expelled  from  the  college. 

His  subsequent  conduct  revealed  his  line 
Christian  temper.  Though  believing  that  he 
had  been  too  severely  dealt  with,  and  though 
suffering  keen  disappointment,  owing  to  his 
inability  to  continue  his  studies,  he  uttered  no 
bitter  word.     Eighteen  months  later  he  wrote : 


i6  Heroes   of  the   Cross 

"This  day  (September  14,  1743)  I  ought  to 
have  taken  my  degree  (this  being  Commence- 
ment Day);  but  God  sees  lit  to  deny  me. 
And  though  I  was  greatly  afraid  of  being  over- 
whelmed with  perplexity  and  confusion,  when  I 
should  see  my  classmates  take  theirs;  yet,  at 
the  very  time,  God  enabled  me  with  calmness 
and  resignation  to  say  '  the  will  of  the  Lord  be 
done.*  Indeed,  through  divine  goodness,  I 
have  scarcely  felt  my  mind  so  calm,  sedate,  and 
comfortable,  for  some  time.  I  have  long  feared 
this  season,  and  expected  my  humility,  meek- 
ness, patience  and  resignation,  would  be  much 
tried;  but  found  much  more  pleasure  and 
divine  comfort  than  I  had  expected."  His 
trial  was  made  far  severer  by  the  fact  that  had  it 
not  been  for  the  action  of  the  governors,  he 
would  not  only  have  taken  part  with  his  class- 
mates in  the  public  exercises,  but  would  have 
stood  at  the  head  of  his  class.  Eventually  he 
was  convinced  that  God  had  dealt  with  him  in 
an  infinitely  wise  way  in  all  His  dispensations. 
Preparation  Early  in  1742  Brainerd  began  special  studies 
Ministry  ^^^  ^^  ministry,  securing  the  help  of  the  Rev. 
Mr.  Mills  of  Ripton,  Connecticut.  His  diary 
shows  that  he  made  steady  progress  in  Christian 
attainment.     He  gave  himself  to  self-examina- 


David    Brainerd  17 

tion  and  to  prayer,  and  had  eager  aspirations  for 
greater  holiness  of  character.  There  also  came 
to  him  an  intense  longing  for  the  conversion  of 
the  heathen.  "  Oh,  that  God  would  bring  in 
great  numbers  of  them  to  Jesus  Christ !  I  can- 
not but  hope  that  1  shall  see  that  glorious  day." 
In  a  clause  of  a  hymn  which  he  quotes,  he 
indicates  his  crowning  determination:  "My 
God  shall  be  my  all."  In  his  diary  he  wrote : 
"  I  wanted  to  wear  out  my  life  in  his  service, 
and  for  his  glory."  And  also  this :  "  I  know 
that  I  long  for  God,  and  a  conformity  to  His 
will,  in  inward  purity  and  holiness,  ten  thous- 
and times  more  than  for  anything  here  below." 
Such  were  his  aspirations  as  he  moved  speedily 
toward  his  life  work. 

It  was  with  a  keen  sense  of  his  own  weak-  Examined 
ness  and  of  the  evil  of  his  own  heart,  but  with 
splendid  devotion  to  the  service  of  God,  that  he 
met  the  Association  at  Danbury,  was  examined, 
and  licensed  to  preach  the  gospel.  Afterward, 
in  prayer  with  a  friend,  he  resolved  to  give 
himself  utterly  to  the  doing  of  the  will  of  God. 

On  November  25,  1742,  he  was  examined 
in  New  York  City,  by  the  Correspondents  in 
New  York,  New  Jersey,  and  Pennsylvania  of 
the  Society  in  Scotland  for  Propagating  Chris- 


as  to 
Fitness 


i8  Heroes   of  the    Cross 

tian  Knowledge,  who  wished  him  to  begin 
missionary  labors  among  the  Indians.  Brain- 
erd  felt  himself  wholly  unfit  for  this  service. 
"  I  thought  myself  the  worst  wretch  that  ever 
lived,"  he  said.  "  It  hurt  me  and  pained  my 
very  heart,  that  anybody  should  show  me  any 
respect.  Alas  I  methought  how  sadly  they  are 
deceived  in  me !  How  miserably  would  they 
be  disappointed  if  they  knew  my  inside !  O  my 
heart!  And  in  this  depressed  condition,  I  was 
forced  to  go  and  preach  to  a  considerable  assem- 
bly before  some  grave  and  learned  ministers; 
but  felt  such  a  pressure  from  a  sense  of  my 
vileness,  ignorance  and  unfitness  to  appear  in 
public,  that  I  was  almost  overcome  with  it;  my 
soul  was  grieved  for  the  congregation ;  that  they 
should  sit  there  to  hear  such  a  dead  dog  as  I 
preach."  This  vivid  portrayal  of  his  thoughts 
concerning  himself  indicates  in  a  general  way 
the  estimate  he  ever  placed  on  his  fitness  for  his 
work.  No  self-praise,  no  intimation  of  self- 
sufficiency,  can  be  found  in  all  his  journals.  He 
was  ever  lowly  in  his  own  sight.  In  the  might 
of  the  strength  secured  in  hours  of  prayer  he 
dealt  giant  blows  at  whatever  form  of  evil 
appeared,  or  seemed  to  appear,  in  his 
heart 


David    Brainerd  19 

Though  Brainerd  himself  was  sorely  distressed  Appoint- 
by  a  sense  of  his  weakness  and  unworthiness,  ^^ .  ^^  ^ 
others  considered  his  attainments  of  a  remark- 
ably high  order.  Such  was  the  view  of  the 
Correspondents  of  the  Society  in  Scotland. 
They  had  intended  to  send  him  first  to  the 
Indians  at  the  Forks  of  the  Delaware,  but  at  a 
subsequent  conference  they  directed  him  to  go 
to  the  Indians  at  Kaunaumeek,  a  point  in  the 
wilderness  between  Stockbridge,  Massachusetts, 
and  Albany,  New  York. 

It  was  on  April  1,  1743,  that  he  began  this  Begins 
self-sacrificing  ministry.  He  slept  the  first  ^aunau- 
night  on  a  heap  of  straw.  Cut  off  as  he  was  meek 
from  friends  and  congenial  spirits,  the  reason 
that  he  suffered  depression  of  mind  and  "-name- 
less and  inconceivable  anguish,"  is  apparent. 
Kaunaumeek  he  found  lonely  and  unpleasant. 
"It  was  encompassed  with  mountains  and  woods ; 
twenty  miles  distant  from  any  English  inhabi- 
tants ;  six  or  seven  from  any  Dutch ;  and  more 
than  two  from  a  family  that  came  some  time 
since,  from  the  Highlands  of  Scotland,  and  then 
lived,  as  I  remember,  about  two  years  in  this 
wilderness.  In  this  family  I  lodged  about  the 
space  of  three  months,  the  master  of  it  being 
the  only  person  with  whom  I  could  readily  con- 


20  Heroes   of   the   Cross 

verse  in  those  parts  except  my  interpreter; 
others  understanding  very  little  English."  The 
severity  of  the  hardships  endured  by  Brainerd 
would  have  disheartened  and  overwhelmed  a 
less  resolute  and  unselfish  man.  Weak  in  body, 
surrounded  by  savages  who  were  ignorant  and 
largely  indifferent  to  his  fervent  Gospel  appeals, 
he  did  not  shrink  or  falter.  He  sought  divine 
guidance  at  every  step,  poured  out  his  soul  in 
intercessory  prayer  in  behalf  of  the  Indians  and 
persistently  sowed  the  seed  of  the  Kingdom. 
Typical  Picture  him  there  in  the  dreary,  lonely  forest. 
^^^  Not  a  comfort  did  he  have.  His  food,  largely 
hasty-pudding,  boiled  corn,  bread  baked  in  the 
ashes,  and  sometimes  a  little  meat  and  butter; 
his  bed,  boards  covered  with  straw  and  raised 
slightly  above  the  ground ;  his  home,  a  floorless 
log  cabin.  A  mile  and  a  half  away,  by  a  rough 
path,  lived  the  Indians  for  whom  he  labored. 
To  them  he  went  almost  daily.  Brainerd  told 
his  brother  that  he  had  seen  no  English  person 
for  a  month.  These,  and  severe  physical  trials, 
moved  him  not.  "I  scarce  think  of  them," 
he  said,  "or  hardly . observe  that  I  am  not 
entertained  in  the  most  sumptuous  manner." 
The  second  Sunday  after  his  arrival  he 
records   this   statement:      "Rose  early  in  the 


David    Bralnerd  21 

morning,  and  walked  out  and  spent  a  con- 
siderable time  in  the  woods,  in  prayer  and 
meditation.  Preached  to  the  Indians,  both 
forenoon  and  afternoon.  They  behaved  soberly 
in  general ;  two  or  three  in  particular  appeared 
under  some  religious  concern;  with  whom  I 
discoursed  privately;  and  one  told  me,  'that 
her  heart  had  cried,  ever  since  she  had  heard  me 
preach  first.'"  This  is  the  story  of  another 
typical  day:  "Spent  the  forenoon  in  reading 
and  prayer,  and  found  myself  engaged;  but  still 
much  depressed  in  spirit  under  a  sense  of  my 
vileness,  and  unfitness  for  any  public  service. 
In  the  afternoon  I  visited  my  people,  and  prayed 
and  conversed  with  some  about  their  soul's 
concerns :  and  afterwards  found  some  ardor  of 
soul  in  secret  prayer.  O  that  I  might  grow  up 
into  the  likeness  of  God ! " 

While  at  Kaunaumeek,  with  his  own  hands  Builds  a 
he  built  a  small  hut.  When,  after  long  labor,  ^^^^^ 
his  little  home  was  ready  and  he  moved  into  it, 
he  gave  praise  to  his  Master  for  a  place  of 
retirement.  He  found,  as  multitudes  before  and 
since  have  done,  that  withdrawal  for  secret 
prayer  is  absolutely  essential.  Did  not  the 
divine  Principal  in  the  School  of  Prayer  say  to 
all  men  in  all  ages  :  "  When  thou  prayest,  enter 


22  Heroes   of  the   Cross 

into  thine  inner  chamber,  and  having  shut  thy 
door,  pray  to  thy  Father  who  is  in  secret,  and 
thy  Father  who  seeth  in  secret  shall  recompense 
thee?"  In  his  lone  cabin  in  the  wilderness 
Brainerd  offered  in  secret  the  effectual,  fervent 
prayer  that  is  mighty  in  its  working.  There  he 
sought  and  found  strength  sufficient  to  conquer 
discouragements  and  temptations.  The  walls 
of  that  little  room,  could  they  have  spoken, 
would  have  borne  witness  to  the  diligence  with 
which  a  master  workman  sought  through  prayer 
and  meditation  to  attain  the  utmost  possible 
degree  of  wisdom,  and  conformity  to  the  will  of 
God. 
Prayer  Some  of  the  secrets  of  Brainerd's  prayer-life 
are  disclosed  in  his  journal.  Five  days  after 
he  began  to  occupy  his  humble  cottage,  he 
wrote :  "  Was  enabled  to  pray  much  the 
whole  day.  It  is  good,  I  find,  to  persevere 
in  attempts  to  pray,  if  I  cannot  pray  with  per- 
severance, /.  ^.,  continue  long  in  my  addresses 
to  the  divine  Being.  I  have  generally  found, 
that  the  more  I  do  in  secret  prayer,  the  more  I 
have  delighted  to  do,  and  have  enjoyed  more  of 
a  spirit  of  prayer ;  and  frequently  have  found 
the  contrary,  when  with  journeying  or  otherwise 
I  have  been  much  deprived  of  retirement." 


David    Bralnerd  23 

Among  his  afflictions  at  Kaunaumeek  was  Severe 
great  bodily  weakness.  Occasionally,  also,  his 
inability  to  obtain  food  caused  him  much  dis- 
tress. "  I  am  forced  to  go  or  send  ten  or  fifteen 
miles  for  all  the  bread  I  eat ;  and  sometimes  it 
is  mouldy  and  sour  before  I  eat  it,  if  I  get  any 
considerable  quantity.  And  then  again  I  have 
none  for  some  days  together,  for  want  of  an 
opportunity  to  send  for  it,  and  cannot  find  my 
horse  in  the  woods  to  go  myself.  .  .  .  Yet  I 
feel  contented  with  my  circumstances,  and 
sweetly  resigned  to  God  ....  In  prayer  I 
enjoyed  great  freedom;  and  blessed  God  as 
much  for  my  present  circumstances,  as  if  I  had 
been  a  King."  Where  is  there  a  nobler  picture 
of  a  missionary  hero  than  that  contained  in 
these  simple  sentences'?  And  he  went  on, — 
praying,  studying,  suffering;  interceding,  plead- 
ing, preaching,  until  that  Lord's  day,  March  1 1, 
1744,  when,  dwelling  on  the  Parable  of  the 
Sower,  he  preached  his  last  sermon  at  Kaunau- 
meek. 

He  had  spent  a  year  with  these  Indians,  but  Finishes 
as  there  were  only  a  few  of  them  they  agreed  ^.  ^^   ^^ 

J  .  Kaun  au- 

to make  their  future  home  at  Stockbridge  and  meek 

to  come  under  the  ministry  of  the  pastor  there. 

Consequently    Brainerd    decided    that   his   life 


24  Heroes   of   the    Cross 

would  count  for  more  among  the  Indians  near 
the  Forks  of  the  Delaware. 
Methods  Before  passing  on  to  view  his  new  work, 
-^  ^^  Hsten  to  his  own  description  of  some  of  his 
methods  and  experiences  at  Kaunaumeek :  "In 
my  labors  with  them,  in  order  to  'turn  them 
fi*om  darkness  to  light,'  I  studied  what  was 
most  plain  and  easy,  and  best  suited  to  their 
capacities;  and  endeavored  to  set  before  them 
from  time  to  time,  as  they  were  able  to  receive 
them,  the  most  important  and  necessary  truths 
of  Christianity,  such  as  most  immediately  con- 
cerned their  speedy  conversion  to  God,  and 
such  as  I  judged  had  the  greatest  tendency,  as 
means,  to  effect  that  glorious  change  in  them. 
But  especially  I  made  it  the  scope  and  drift 
of  all  my  labors,  to  lead  them  into  a  thorough 
acquaintance  with  these  two  things:  first,  the 
sinfulness  and  misery  of  the  estate  they  were 
naturally  in ;  the  evil  of  their  hearts,  the  pollu- 
tion of  their  natures ;  the  heavy  guilt  they  were 
under,  and  their  exposedness  to  everlasting 
punishment;  as  also  their  utter  inability  to  save 
themselves,  either  from  their  sins,  or  from  those 
miseries  which  are  the  just  punishment  of  them; 
and  their  unworthiness  of  any  mercy  at  the 
hand    of  God,  on    account    of  anything  they 


David    Brainerd  25 

themselves  could  do  to  procure  His  favor,  and 
consequently  their  extreme  need  of  Christ  to 
save  them.  And,  secondly,  I  frequently 
endeavored  to  open  to  them  the  fullness,  all- 
sufliciency,  and  freeness  of  that  redemption, 
which  the  Son  of  God  has  wrought  out  by  His 
obedience  and  sufferings,  for  perishing  sinners; 
how  this  provision  He  had  made,  was  suited  to 
all  their  wants;  and  how  He  called  and  invited 
them  to  accept  of  everlasting  life  freely,  not- 
withstanding all  their  sinfulness,  inability,  un- 
worthiness."  He  wrote  for  their  use  forms  of 
prayer;  translated  into  their  language  some  of 
the  Psalms ;  and  led  them  to  join  him  in  singing 
hymns. 

During  his  ministry  at  Kaunaumeek  several 
Indians  were  spiritually  awakened,  and  came  to 
talk  with  him  respecting  their  salvation.  Some 
came  with  tears.  They  asked  "whether  the 
God  which  Christians  served,  would  be  merciful 
to  those  who  had  frequently  been  drunk?" 
Some  of  the  Indians  reformed.  They  gave  up 
their  idolatrous  practices.  They  stopped  some 
of  their  heathen  dancing  and  hallooing.  They 
showed  a  deeper  respect  for  the  Sabbath.  They 
gave  more  attention  to  their  children.  When 
they  knew  Brainerd  was  to  leave  they  looked 


26  Heroes   of   the    Cross 

sad  and  urged  him  to  remain.  They  said  that 
"  they  had  now  heard  so  much  about  their  souls' 
concerns,  that  they  could  never  more  be  willing 
to  live  as  they  had  done,  without  a  minister,  and 
further  instructions  in  the  way  to  heaven." 
Attractive      At  this  time  there  came  to    Brainerd  invita- 

Openings     .  .  .  .  ^ 

tions  to  important  pastorates,  promismg  comforts 
and  congenial  surroundings.  They  were 
promptly  declined.  The  remembrance  of  the 
loneliness,  the  hardship,  and  the  <=•  jrrow  in  the 
wilderness,  which  he  had  endurec  nd  the  pros- 
pect of  similar  experiences  in  the  new  Indian 
colony  toward  which  he  had  set  his  face  did  not 
daunt  him.  The  opportunity  afforded  by  the 
proffered  pastorates-  for  nearness  to  his  home 
and  friends,  was  also  absolutely  ineffectual  in 
its  appeal.  He  lived  to  do  the  will  of  God ;  and 
the  will  of  God,  as  he  interpreted  it,  was  that 
he  should  preach  the  gospel  to  the  heathen. 
He  had  set  his  hand  to  the  plow.  He  would 
not  look  back. 
Mission  at  As  an  arrow  speeding  to  its  mark,  so 
Delaware  ^^^i^^^^d  went  to  perform  his  allotted  task.  On 
horseback  he  turned  towards  Crossweeksung, 
near  the  Forks  of  the  Delaware.  As  he  rode  on, 
he  prayed.  The  country  was  desolate,  the 
settlements  few.     One  day  he  rode  one  hundred 


David    Brainerd  27 

miles.  It  was  on  June  23,  1 744,  that  he  reached 
the  Forks  of  the  Delaware^  By  weariness,  by 
melancholy,  by  the  strangeness  of  his  surround- 
ings, he  was  oppressed.  On  the  Sunday  follow- 
ing, he  was  so  weak  that  he  could  barely  walk. 
But  his  zeal  triumphed  over  his  feebleness.  He 
visited  and  instructed  the  Indians. 

These  Indians  were  not  in  a  hopeful  condi-  Condition 

tioUo     Brainerd  thought  that  to  an  eye  of  reason  ^^\^^ 

^   .     .  ^  Indians 

the  prospect  ^f  their  conversion  was  as  dark  as 

midnight  E:  ft:  he  had  an  eye  of  faith.  Hence 
he  hoped  in  God ;  spent  long  seasons  in  prayer ; 
sought  to  discover  the  workings  of  God  m  the 
lives  of  Bible  characters;  and  his  faith  grew 

Mingled  gloom  and  sunshine  characterized  ^^^^^ 
his  first  Sabbath  at  his  new  home.  Of  that  day  ^^  ^^ 
he  left  this  account :  "  Rose  early ;  felt  poorly 
after  my  long  journey,  and  after  being  wet  and 
fatigued.  Was  very  melancholy ;  have  scarcely 
ever  seen  such  a  gloomy  morning  in  my  life ; 
there  appeared  to  be  no  Sabbath ;  the  children 
were  all  at  play ;  I  a  stranger  in  the  wilderness, 
and  knew  not  where  to  go;  and  all  circum- 
stances seemed  to  conspire  to  render  my  affairs 
dark  and  discouraging.  Was  disappointed  con- 
cerning an  interpreter,  and  heard  that  the 
Indians  were  much  scattered  ....  Rode  about 


28  Heroes    of   the    Cross 

three  or  four  miles  to  the  Irish  People,  where  1 
found  some  that  appeared  sober  and  concerned 
about  religion.  My  heart  then  began  to  be  a 
little  encouraged ;  went  and  preached,  first  to 
the  Irish,  and  then  to  the  Indians ;  and  in  the 
evening  was  a  little  comforted ;  my  soul  seemed 
to  rest  on  God,  and  take  courage." 
Ordination  One  month  after  beginning  his  labors  at  the 
Forks  of  the  Delaware  he  met  the  Presbytery 
at  Newark  and  was  there  ordained.  One  who 
was  present  sent  a  message  to  the  Society  by 
whom  Brainerd  had  been  engaged.  It  read : 
"  He  passed  through  his  ordination  trial  to  the 
universal  approbation  of  the  Presbytery,  and 
appeared  uncommonly  qualified  for  the  work  of 
the  ministry."  Just  before  returning  to  his 
mission  he  was  taken  ill  and  suffered  severe 
pain.  His  expression  of  gratitude  for  the  faith- 
fiil  care  given  him  indicates  a  beautiful  trait  of 
his  character :  "  I  often  admired  the  goodness 
of  God  that  he  did  not  suffer  me  to  proceed  on 
my  journey  from  this  place  where  I  was  so  ten- 
derly used,  and  to  be  sick  by  the  way  among 
strangers.  God  is  very  gracious  to  me,  both  in 
health  and  sickness,  and  intermingles  much 
mercy  with  my  afflictions  and  toils."  On  his 
return  he  devoted  himself  to  study;  interceded 


David    Brainerd  29 

in  prayer  for  the  Indians ;  taught  them  with  a 
subHme  intensity  of  purpose ;  and  watched  for 
evidences  of  their  turning  from  darkness  to  light 
as  eagerly  as  a  mariner,  having  long  battled 
with  opposing  winds  and  waves,  watches  for  the 
appearance  of  a  long  desired  port. 

Severely  was  his  faith  tested.    It  was  reported  idolatry 
to  him  that  the  Indians  were  to  meet  for  idola-  ^  a- 

Indians 

trous  festivities.  Then  his  burden  seemed 
heavier  than  he  could  endure.  He  resolved  to 
break  up  the  proceedings  but  knew  not  how  to 
act.  He  went  aside  for  prayer.  "I  was  in 
such  anguish,"  he  says,  "and  pleaded  with  so 
much  earnestness  and  importunity,  that  when  I 
rose  from  my  knees  I  felt  extremely  weak  and 
overcome ;  I  could  scarcely  walk  straight ;  my 
joints  were  loosed;  the  sweat  ran  down  my  face 
and  body;  and  nature  seemed  as  if  it  would 
dissolve  ....  Thus  I  spent  the  evening, 
praying  incessantly  for  divine  assistance,  and 
that  I  might  not  be  self-dependent,  but  still 
have  my  whole  dependence  upon  God.  What 
I  passed  through  was  remarkable,  and  indeed 
inexpressible.  All  things  here  below  vanished; 
and  there  appeared  to  be  nothing  of  any 
considerable  importance  to  me,  but  holiness  of 
heart  and  life  and  the  conversion  of  the  heathen 


30  Heroes    of   the    Cross 

to  God."  The  next  morning,  with  strong  cries 
to  God,  he  started  for  the  scene  of  the  proposed 
feast  and  dance.  As  he  went  he  poured  out 
his  soul  in  prayer.  At  his  request,  the  Indians 
discontinued  their  proceedings  and  Hstened  to  a 
Gospel  address.  In  the  afternoon  he  again 
preached,  and  his  hearers  were  further  subdued. 
As  there  were  no  special  evidences  of  the  work- 
ings of  the  Spirit  of  God,  Brainerd  was  sorely 
troubled.  These  suggestions  came  to  him: 
"  There  is  no  God,  or  if  there  be,  He  is  not  able 
to  convert  the  Indians,  before  they  have  more 
knowledge."  Thus  he  was  strongly  tempted  to 
cease  pleading  with  God  for  the  conversion  of 
the  Indians.  He  was  grievously  perplexed. 
Again  faith  triumphed.  The  temptation  was 
resisted.  He  would  still  pray  for  the  conver- 
sion of  the  Indians.  Nothing  else  did  he  so 
much  desire. 
Other  Other  trials,  great  and  varied,  awaited  him. 
Some  of  the  Indians  would  not  become  Chris- 
tians because  they  feared  that  the  pow-wows 
would  enchant  and  poison  them.  These  fears 
Brainerd  sought  to  overcome.  He  publicly 
challenged  the  powers  of  darkness  to  do  their 
utmost  on  him.  "  I  told  my  people,"  he  said, 
"that  I  was  a  Christian,  and  asked  them  why 


Trials 


David    Brainerd  31 

die  pow-wow  did  not  bewitch  and  poison  me." 
Thus  openly  he  bore  witness  to  the  love  and 
power  of  God.  And  there  were  trials  from 
within:  feeble  health;  wandering  thoughts; 
restricted  prayer;  imperfections  of  character. 
Then  there  came  seasons  of  joy  and  peace.  His 
strength  and  hope  were  renewed.  In  this  he 
rejoiced.  "My  soul  enjoyed  a  sweet  season  of 
bitter  repentance  and  sorrow,  that  1  had 
wronged  the  blessed  God,  who,  I  was  persuad- 
ed, was  reconciled  to  me  in  his  dear  Son.  My 
soul  was  tender,  devout  and  solemn.  And  I 
was  afraid  of  nothing  but  sin;  and  afraid  of 
that  in  every  action  and  thought." 

Hard  toil  filled  the  succeeding  weeks.  With  ^°w 
the  help  of  others  he  completed  a  small  cottage,  -^^^  Trials 
to  be  his  home  during  the  winter.  In  this  little 
house  he  sought  strength  by  prayer  to  meet  all 
adverse  conditions.  This  entry  in  his  journal 
shows  how  he  faced  his  bitter  trials :  "  Having 
now  a  happy  opportunity  of  being  retired  in  a 
house  of  my  own,  which  I  have  lately  procured 
and  moved  into ;  considering  that  it  is  now  a 
long  time  since  I  have  been  able,  either  on 
account  of  bodily  weakness,  or  for  want  of 
retirement,  or  some  other  difficulty  to  spend  any 
time  in  secret  fasting  and  prayer;  considering 


32 


Heroes   of   the   Cross 


also  the  greatness  of  my  work,  the  extreme 
difficulties  that  attend  it,  and  that  my  poor 
Indians  are  now  worshipping  devils,  notwith- 
standing all  the  pains  I  have  taken  with  them, 
which  almost  overwhelms  my  spirit;  moreover, 
considering  my  extreme  barrenness,  spiritual 
deadness  and  dejection,  of  late ;  as  also  the  power 
of  some  particular  corruptions ;  I  set  apart  this 
day  for  secret  prayer  and  fasting,  to  implore  the 
blessing  of  God  on  myself,  on  my  poor  people, 
on  my  friends,  and  on  the  church  of  God."  In 
this  season  of  prayer,  during  which  he  was  over- 
whelmed by  a  sense  of  his  insufficiency,  he  saw 
that  he  had  sinned:  "Either  (i)  to  yield  an 
unbecoming  respect  to  some  earthly  objects,  as  if 
happiness  were  to  be  derived  from  them ;  or  (2) 
to  be  secretly  froward  and  impatient,  and 
unsuitably  desirous  of  death,  so  that  I  have 
sometimes  thought  I  could  not  bear  to  think 
that  my  life  must  be  lengthened  out."  Hope- 
less as  to  his  ability  to  do  good,  he  wished 
for  death.  He  desired  death  rather  than 
uselessness.  But  he  saw  his  sin  in  this  and 
cried  out  for  forgiveness.  He  prayed  long  into 
the  night.  So  urgent  was  he  that  he  forgot 
his  need  of  food  and  could  scarcely  stop 
praying. 


David    Brainerd  33 

Three  days  later,  on  the  Sabbath,  and  between  Victory 
the  services,   he   went  amone:  the   bushes  and  „  ^^^S". 

^  Prayer 

asked  God  to  forgive  his  deadness.  He  was 
overwhelmed  with  sorrow  because  he  could 
not  address  the  Indians  more  compassionately 
and  affectionately.  He  severely  condemned 
himself  for  his  lack,  but  saw  that  what  he 
desired  could  only  come  from  God  himself 
His  prayer  prevailed.  In  his  next  address,  he 
was  enabled  to  speak  fervently,  affectionately, 
tenderly,  importunately. 


Questions  for  Study 

Aim. — To  get  a  clear  idea  of  Brainerd's  early  life,  his  fit- 
Qess  for  his  work,  and  the  leading  features  of  his  early 
missionary  endeavors  among  the  Indians. 

Early  Life 

1.  How  is  Brainerd  characterized  in  the  two  introductory 
paragraphs  ? 

2.  Who  were  some  of  his  ancestors  ? 

3.  Where  did  he  spend  his  boyhood  ?     How  ? 

4.  How  did  he  begin  to  manifest  a  deep  interest  in  relig- 
ious matters  ?    When  ? 

5.  What  did  he  discover  his  real  condition  to  be  ? 

6.  What,  in  substance,  does  he  say  respecting  the  early 
spiritual  crisis  that  came  ? 

7.  As  he  entered  college,  what  did  he  fear  ? 

8.  What  life-long  habit  did  he  begin  to  cultivate  in  his 
student  days? 


34  Heroes  of    the   Cross 

9.  What  were  some  of  his  experiences  during  an  illness 
that  occurred  in  his  college  days? 

10.  By  what  was   Yale  college  visited  in  1739?    What 
remark  did  Brainerd  make  and  what  was  its  result? 

11.  How  was  he  affected  by  this  experience?    What  did 
he  afterward  write  regarding  it? 


Qualifications  for  Missionary  Work 

12.  On  the  basis  of  information  contained  in  Chapter  I., 
make  a  list  of  Braineid's  qualifications  for  missionary  labor 

13.  When  did  he  begin  his  preparation  for  the  ministry? 
What  does  his  diary  for  this  period  show  his  hope  and  deter- 
mination to  have  been? 

14.  When  examined  as  to  his  fitness  for  missionary  ser- 
vice, what  were  his  thoughts  of  himself? 

15.  When,  where,  and  under  what  circumstances  did  he 
begin  his  ministry  among  the  Indians? 

Beginning  of  Missionary  Labor 

16.  Name  some  of  the  hardships  he  endured. 

17.  What  helped  to  promote  his  prayer-life?  What  per- 
sonal experience  does  he  refer  to? 

18.  What  trials  came  to  him  at  Kaunaumeek? 

19.  What  methods  did  he  use  at  Kaunaumeek?  What 
were  some  of  his  teachings?    What  results  followed? 

20.  As  he  closed  his  work  at  Kaunaumeek  what  open- 
ings came  to  Brainerd?    Why  did  he  not  accept  them? 

21.  Where  did  his  next  labors  begin?  What  was  the 
condition  of  the  Indians  there?  Give  the  substance  of  what 
he  said  about  his  first  Sabbath  there. 

22.  Where  was  he  ordained?  What  fine  trait  came  out 
in  a  subsequent  experience? 

23.  On  his  return  to  his  Indians  how  was  his  faith  tested? 
Briefly  describe  his  experience. 

24.  How  did  he  meet  and  conquer  his  severe  trials? 


David    Brainerd  35 

References 

Memoirs  of  Brainerd.  Edited  by  J.  M.  Sherwood. 
New  York:     Funk  &  Wagnalls  Co.     $1.50. 

A  History  of  Protestant  Missions.  By  Gustav  War- 
neck.     New  York:     Fleming  H.  Revell  Co.     $2.00. 

Protestant  Missions:  Their  Rise  and  Early  Progress. 
By  A.  C.  Thompson.     New  York :    Charles  Scribner's  Sons. 

$1.75. 

Christianity  in  the  United  States.  By  Daniel  Dorches- 
ter.    New  York:     Eaton  &  Mains.     $3.50. 

Topics  for   Papers  and  for  Class  Consider- 
ation AND  Discussion 

1.  American  Indians  and  Protestant  Missions  among 
them. 

A  History  of  Protestant  Missio?is.  Warneck.  Pages 
163-168. 

Protestant  Missions.     Thompson.     Pages  82-116. 

Christianity  in  the  United  States.  Dorchester.  Pages 
172-192. 

2.  Brainerd's  qualifications  for  Missionary  labor. 
Me?noirs  of  Brainerd.     Sherwood.     Pages  1-34. 

3.  Brainerd's  view  of  what  it  is  to  be  a  Christian.  Is  it 
.he  right  one?  State  what  results  would  be  likely  to  come 
it  all  Christian  young  people  lived  in  harmony  with  it. 

See  pages  10,  11. 

4.  Some  Leading  Characteristics  of  Brainerd's  Mission 
at  Kaunaumeek. 

Memoirs  of  Brainerd.     Sherwood.     Pages  57-95. 


All    my    desire    was    the    con- 
version of  the  heathen.  .  .  . 


I  declare,  now  I  am  dying, 
I  would  not  have  spent  my 
life  otherwise  for  the  whole 
world. 

— David  Brainerd 


DAVID    BRAINERD 

f  Concluded  J 


For  Chronological  List  of  Events  in 
Brainerd's  Life,  See  Page  2 


38 


II 

DAVID    BRAINERD 

f  Concluded  J 

Days  of  gloom  and  unrest  were   followed  by  Prayerfully 

days  of  joy  and  peace.     The  awakening  of  his  Continues 

interpreter  and  of  some  Indians  gladdened  him.  Forks  of  the 

A  new  hope   arose   in  his  heart.     He  prayed  Delaware 

again    with    freedom,    even    with    cheerfulness. 

He  found  it  sweet  to  rest  and  hope  in  God,  he 

said.     Not   infrequently    did    he   spend  whole 

days  in  fasting  and  prayer,  in  behalf  of  himself, 

his  Indians  and  the  church  of  God.     At  times 

he  took  such  delight  in  prayer  that  he  had  no 

wish  for  food.     "I  dreaded  leaving  off  praying 

at  all  lest   I   should  lose   this  spirituality,  this 

blessed  thankfulness  to  God  which  I  then  felt," 

was  the  way  he  expressed  his    feeling.      As  a 

result  of  his  long  periods  of  communion  with 

God,  things  that  had  seemed  difficult  appeared 

easy;  his  gloomy  seasons  became  less  frequent; 

his   hope    of   the    progress    of   the    Kingdom 

revived ;  and  his  strength  became  equal  to  his 

hardships. 

39 


4^  Heroes   of   the    Cross 

His  view  f^e  was  deeply  affected  by  a  visit  made  to  a 
sick  man.  Early  in  the  day  the  man  died. 
Brainerd  made  this  comment:  "O,  how  great 
and  solemn  a  thing  it  appeared  to  die  I  O,  how 
it  lays  the  greatest  honor  in  the  dust  I  And  O, 
how  vain  and  trifling  did  the  riches,  honors,  and 
pleasures  of  the  world  appear.  I  could  not,  I 
dare  not,  so  much  as  think  of  any  of  them; 
for  death,  death,  solemn  (though  not  frightful) 
death  appeared  at  the  door.  O,  I  could  see 
myself  dead,  and  laid  out,  and  enclosed  in  my 
coffin,  and  put  down  into  the  cold  grave,  but 
without  terror  I  .  .  .  .  What  are  friends  ?  What 
are  comforts?  What  are  sorrows?  What  are 
distresses?  'The  time  is  short.'  It  remains, 
that  'they  which  weep,  be  as  though  they  wept 
not;  and  they  which  rejoice,  as  though  they 
rejoiced  not;  for  the  fashion  of  this  world 
passeth  away.'  O  come,  Lord  Jesus,  come 
quickly.  AmeUo  Blessed  be  God  for  the 
comforts  of  the  past  day,"  Not  only  then,  but 
throughout  the  whole  period  of  his  physical 
decline,  of  which  at  this  time  there  were  pre- 
monitions, he  had  absolutely  no  fear  of  death. 
At  Cross-  On  June  19th,  1745,  Brainerd  visited  a  group 
wee  sung—  of  Indians  at  Crossweeksung,  New  Jersey,  about 
Audiences  eighty  miles  southeast  ^  from  the   Forks  of  the 


David    Bralnerd  41 

Delaware.  He  found  only  two  or  three  fami- 
lies. There  were  other  settlements  ten,  fifteen, 
twenty,  thirty  miles  away.  To  the  few  women 
and  children  who  gathered  he  preached,  and 
announced  that  he  would  speak  again  the  next 
day.  "  Whereupon,"  he  says,  "  they  readily  set 
out  and  travelled  ten  or  fifteen  miles,  in  order 
to  give  notice  to  some  of  their  friends  at  that 
distance.  These  women,  like  the  woman  of 
Samaria,  seemed  desirous  that  others  should  see 
the  man,  who  had  told  them  what  they  had 
done  in  their  past  lives,  and  the  misery  that 
attended  their  idolatrous  ways."  On  the  fol- 
lowing day  larger  numbers  greeted  him.  Again, 
at  twilight  he  spoke,  and  more  still  were 
present.  They  were  remarkably  attentive  and 
well-behaved.  Three  days  later,  on  the  Sab- 
bath, he  preached  to  an  increased  number. 
Their  attitude  enheartened  him.  They  seemed 
glad  that  he  was  there.  "  Not  a  word  of  oppo- 
sition was  heard  from  any  of  them  against 
Christianity,  although  in  times  past  they  had 
been  as  m^uch  opposed  to  anything  of  that 
nature,  as  any  Indians  whatsoever.  Some  of 
them  not  many  months  before,  were  enraged 
with  my  interpreter,  because  he  attempted  to 
teach   them   something  of  Christianity."     The 


42  Heroes   of   the    Cross 

Indians  next  day  the  Indians  came  to  him  of  their  own 

eques  ^^^.qj-j    ^j^j    asked   him    to  preach.     "To  see 
a  Sermon  ^  a^ 

poor  pagans  desirous  of  hearing  the  Gospel  of 

Christ  animated  me  to  discourse  to  them; 
although  I  was  now  very  weakly  and  my  spirit 
much  exhausted.  They  attended  with  the 
greatest  seriousness  and  diligence;  and  some 
concern  for  their  souls'  salvation  was  apparent 
among  them."  On  succeeding  days  their  atten- 
tiveness  and  seriousness  continued.  Brainerd's 
heart  was  revived  and  his  soul  refreshed  as  he 
saw  signs  of  a  harvest  from  his  labors.  In 
increasing  numbers  the  Indians  gathered,  many 
of  them  having  journeyed  long  distances,  that 
they  might  hear  him  preach.  With  their 
request  that  he  speak  twice  each  day  he  glad- 
ly complied.  He  admired  the  goodness  of 
God,  who,  he  believed,  had  led  them  thus  to 
inquire  after  the  way  of  salvation.  He  rightly 
attributed  their  enlarged  attendance,  their  deep- 
ened interest  and  their  tearful  concern  to  the 
working  of  the  Spirit  of  God.  For  this,  his 
heart  was  filled  with  thankfulness. 
Again  On  the  following  Sabbath  he  found  the 
Visits  Forks  jj^^jj^^s  Still  more  concerned  and  affectionate. 

of  the 

Delaware  He  preached  twice.     They  pleaded  with  him  to 
remain  longer.     But  he  had  too  severely  taxed 


David    Brainerd  43 

his  strength.  "  My  constitution  was  exceed- 
ingly worn  out,"  he  writes,  "and  my  health 
much  impaired  by  my  late  fatigues  and  labors; 
and  especially  by  my  late  journey  to  Susque- 
hanna in  May  last,  in  which  I  lodged  on  the 
ground  for  several  weeks  together."  Neverthe- 
less, he  did  not  spare  himself  He  preached 
twice  the  next  day  to  between  forty  and  fifty 
Indians.  He  also  had  personal  conversations 
with  them  and  was  amazed  to  find  how  gladly 
they  had  received,  and  how  firmly  retained,  his 
instructions.  On  July  2,  1745,  he  found  it 
necessary  to  leave  them.  "Was  obliged  to 
leave  these  Indians  at  Crossweeksung,"  he  wrote, 
"thinking  it  my  duty  as  soon  as  my  health 
would  admit,  again  to  visit  those  at  the  Forks 
of  the  Delaware.  When  I  came  to  take  leave  Encourage- 
of  them  and  to  speak  particularly  to  each  of  "^^^^ 
them,  they  all  earnestly  inquired  when  I  would 
come  again,  and  expressed  a  great  desire  of 
being  further  instructed.  Of  their  own  accord 
they  agreed,  that  when  I  should  come  again, 
they  would  all  meet  and  live  together,  during 
my  continuance  with  them;  and  that  they 
would  use  their  utmost  endeavors  to  gather  all 
the  other  Indians  in  these  parts  who  were  yet 
more  remote.     When  I  parted  with  them,  one 


44  Heroes    of   the    Cross 

told  me,  with  many  tears,  'She  wished  God 
would  change  her  heart;'  another,  that  'She 
wanted  to  find  Christ ; '  and  an  old  man,  who  had 
been  one  of  their  chiefs,  wept  bitterly  with  con- 
cern for  his  soul.  This  encouraging  disposi- 
tion, and  readiness  to  receive  instruction,  now 
apparent  among  the  Indians,  seem  to  have 
been  the  happy  effect  of  the  conviction  which 
one  or  two  of  them  met  with,  sometime  since  at 
the  Forks  of  the  Delaware;  who  have  since 
endeavored  to  show  their  friends  the  evil  of 
idolatry.  Though  the  other  Indians  seemed 
but  little  to  regard,  and  rather  to  deride,  them ; 
yet  this,  perhaps,  has  put  them  into  a  thinking 
posture  of  mind,  or  at  least,  given  them  some 
thoughts  about  Christianity,  and  excited  in 
some  of  them  a  curiosity  to  hear;  and  so  made 
way  for  the  present  encouraging  attention.  An 
apprehension  that  this  might  be  the  case  here, 
has  given  me  encouragement  that  God  may,  in 
such  a  manner,  bless  the  means  which  I  have 
used  with  the  Indians  in  other  places;  where  as 
yet,  there  is  no  appearance  of  it.  If  so,  may 
His  name  have  the  glory  of  it;  for  I  have 
learnt,  by  experience,  that  He  only  can  open 
the  ear,  engage  the  attention,  and  incline  the 
hearts   of   poor   benighted,    prejudiced   pagans 


David    Brainerd  45 

to  receive  instruction."  Leaving  Crossweek- 
sung,  Brainerd  rode  to  New  Brunswick,  a  dis- 
tance of  forty  miles,  praying  as  he  went.  At 
night  he  cried  out  to  God  in  behalf  of  the 
Indians  he  had  left  behind  him.  After  he  went 
to  bed  he  continued  in  prayer  for  them  until 
he  fell  asleep. 

Brainerd  rested  for  a  week.  Then,  weak  in  Notable 
body,  he  went  on  to  the  Forks  of  the  Dela-  f^'^crtls-''^ 
ware,  where,  on  the  first  Sabbath  after  his  weeksung 
arrival,  he  preached  two  sermons  to  the 
Indians.  Three  weeks  later,  in  a  prayerful 
spirit,  depending  utterly  upon  God,  he  took  up 
his  work  again  at  Crossweeksung.  So  eager 
was  he  for  the  conversion  of  the  Indians  that  it 
seemed  to  him  that  he  had  hardly  any  desire  to 
be  the  personal  instrument  in  the  work  he 
wished  to  see  accomplished  among  them.  His 
sole  wish  was  that  the  work  might  be  done. 
He  found  these  Indians,  among  whom  he  had 
labored  for  many  months,  in  a  serious,  awak- 
ened state.  On  one  occasion,  when  he  ad- 
dressed them,  they  listened  eagerly.  "  But 
there  appeared  nothing  very  remarkable,"  he 
adds,  "except  their  attention,  till  near  the  close 
of  my  discourse ;  and  then  divine  truths  were 
attended  with  a  surprising  influence,  and  pro- 


46  Heroes    of   the    Cross 

duced  a  great  concern  among  them.  There 
were  scarcely  three  in  forty  who  could  refrain 
from  tears  and  bitter  cries.  They  all  as  one 
seemed  in  an  agony  of  soul  to  obtain  an  inter- 
est in  Christ;  and  the  more  I  discoursed  of  the 
love  and  compassion  of  God  in  sending  His 
Son  to  suffer  for  the  sins  of  men ;  and  the  more 
I  invited  them  to  come  and  partake  of  His 
love,  the  more  their  distress  was  aggravated; 
because  they  felt  themselves  unable  to  come. 
It  was  surprising  to  see  how  their  hearts  seemed 
to  be  pierced  with  the  tender  and  melting  invi- 
tations of  the  Gospel,  when  there  was  not  a 
word  of  terror  spoken  to  them."  Two  days 
later  their  number  increased  and  their  concern 
for  their  personal  welfare  was  evident. 
The  Work-  When  Brainerd  spoke  to  many  of  them  after 
the  Spirit  ^^^  public  address,  "  the  power  of  God  seemed 
of  God  to  descend  upon  the  assembly  '  like  a  mighty 
rushing  wind,'  and  with  an  astonishing  energy 
bore  down  all  before  it.  I  stood  amazed  at  the 
influence,  which  seemed  to  seize  the  audience 
almost  universally,"  he  wrote  in  his  journal, 
"and  could  compare  it  to  nothing  more  aptly, 
than  the  irresistible  force  of  a  mighty  torrent  or 
swelling  deluge;  that  with  its  insupportable 
weight    and    pressure  bears  down    and    sweeps 


David    Brainerd  47 

before  it  whatever  comes  in  its  way.     Almost 

all  persons  of  all  ages  were  bowed  down  with 

concern  together,  and  scarcely  one  was  able  to 

withstand  the  shock  of  this  surprising  operation. 

Old  men  and  women,  who  had  been  drunken 

wretches  for  many  years,  and  some  little  children, 

not   more    than    six    or   seven    years    of    age, 

appeared  in  distress  for  their  souls,  as  well  as 

persons  of  middle  age."     Such  manifestations  of 

divine  power   Brainerd  had  never  beheld.     It 

was  enough,  he  thought,  to  convince  even  an 

atheist  of  the  truth  and  power  of  the  Word  of  God. 

Almost  without  exception  these  Indians  cried  Indians 
r  o  11^1  Convicted 

out  for  mercy.     Some  were  unable  to  go  home  ^^  g^^ 

or  to  stand.  Brainerd's  account  of  their  condi- 
tion is  of  exceptional  interest :  "  Their  concern 
was  so  great,  each  one  for  himself,  that  none 
seemed  to  take  any  notice  of  those  about  him, 
but  each  prayed  freely  for  himself  I  am  led  to 
think  they  were,  to  their  own  apprehensions,  as 
much  retired  as  if  they  had  been  individually 
by  themselves,  in  the  thickest  desert;  or  I  believe 
rather  that  they  thought  nothing  about  any- 
thing but  themselves,  and  their  own  state,  and 
so  was  every  one  praying  apart  altogether.  It 
seemed  to  me  now  that  there  was  an  exact 
fulfilment  of  that  prophecy,   Zech.  xii.  10,    11, 


48  Heroes   of   the    Cross 

12;  for  there  was  now  '  a  great  mourning  as  of 
Hadadrimmon;' — and  each  seemed  to  'mourn 
apart.'  Methought  this  had  a  near  resemblance 
to  the  day  of  God's  power,  mentioned  Josh.  x. 
14;  for  I  must  say  I  never  saw  any  day  like  it, 
in  all  respects:  it  was  a  day  wherein  I  am 
persuaded  the  Lord  did  much  to  destroy  the 
kingdom  of  darkness  among  this  people."  Some 
of  the  Indians  came  to  see  the  corruption  of  their 
own  hearts.  All  feared  the  wrath  of  God. 
White  people,  also,  who  had  come  to  criticize, 
were  aroused  and  convicted  of  their  sin.  It  was 
a  memorable  day  in  the  lives  of  the  people; 
memorable,  too,  in  the  life  of  Brainerd. 
Changed  Concern  no  less  remarkable  was  shown  on  the 
^^^^  following  days.  Tears  and  cries  indicated  the 
workings  of  the  Spirit  of  God.  Brainerd  did 
not  terrorize  his  hearers.  He  dwelt  on  the  mercy 
of  God,  on  the  love  and  all-sufficiency  of  the 
Saviour.  He  invited,  he  entreated,  he  comforted 
those  who  truly  repented.  It  must  have  been 
very  affecting,  as,  indeed,  Brainerd  says  it  was, 
"to  see  the  poor  Indians,  who  the  other  day  were 
hallooing  and  yelling  in  their  idolatrous  feasts 
and  drunken  frolics,  now  crying  to  God  with 
such  importunity  for  an  interest  in  His  dear 
Son !     Almost  every  one  was  praying  and  cry- 


David    Brainerd  49 

ing  for  himself,  as  if  none  had  been  near, 
'Guttummauhalummeh;  guttummauhalummeh,' 
i.  e., '  Have  mercy  upon  me ; '  '  have  mercy  upon 
me,'  was  the  common  cry."  One  woman,  who 
was  in  deep  sorrow,  explained  her  grief  by  say- 
ing that  she  had  been  angry  with  her  child  and 
feared  that  she  had  sinned.  She  was  so  deeply 
grieved  by  the  sharp  temper  she  had  shown  that 
she  awoke  early,  began  sobbing,  and  for  hours 
continued  weeping. 

Brainerd    decided    to    visit  once    more    the  All  Night 
Indians  on  the    Susquehanna.     When  he  told  ^  ^^^ 

^  ^  Prayer 

these  Indians  at  Crossweeksung  of  his  purpose  Meeting 
they  heartily  acquiesced.  He  left  them  an  hour 
and  a  half  before  sunset.  Soon  after  they  began 
praying  and  continued  in  prayer  until  early  the 
next  morning.  Afterward,  Brainerd  was  told 
that  they  never  mistrusted,  "  till  they  went  out 
and  viewed  the  stars,  and  saw  the  morning  star 
a  considerable  height,  that  it  was  later  than  bed 
time.  Thus  eager  and  unwearied  were  they  in 
their  devotions  ....  It  was  likewise  remarkable, 
that  this  day  an  old  Indian,  who  had  all  his  days 
been  an  idolater,  was  brought  to  give  up  his 
rattles,  which  they  use  for  music  in  their 
idolatrous  feasts  and  dances,  to  the  other  Indians, 
who  quickly  destroyed  them."       Brainerd  saw 


50  Heroes   of   the    Cross 

that  all  this  was  the  work   of  God  alone   and 
rejoiced  in  it.     With  a  glad  heart  he  began  his 
journey  to  the  Forks  of  the  Delaware  and  to 
Susquehanna. 
An       His    zeal    did    not   lessen    as   he    went    on. 

Idolatrous  , -p       ,  ,         ,  ,      ,  . 

Feast  ^^^rly  every  day  he  preached  to  groups  of 
Indians.  Some  of  his  hearers  wept.  Some 
were  aroused  to  a  sense  of  their  evil  state. 
Some  voiced  their  distress  in  cries.  Some  bit- 
terly opposed  him  and  scoffed  at  Christianity. 
At  one  place  he  found  the  Indians  preparing 
for  a  sacrifice  and  dance.  He  was  much  cast 
down  by  the  outlook.  So  absorbed  were  the 
Indians  in  their  preparations  for  the  feast  that 
Brainerd  could  not  bring  them  together  for  a 
meeting.  His  trial  was  made  severer  by  the 
fact  that  his  own  interpreter  was  a  pagan  and 
an  idolater.  "  I  was  under  the  greatest  diffi- 
culties imaginable,"  he  said.  "However,  I 
attempted  to  discourse  privately  with  some  of 
them,  but  without  any  appearance  of  success; 
notwithstanding,  I  still  tarried  with  them.  In 
the  evening  they  met  together,  nearly  a  hundred 
of  them,  and  danced  around  a  large  fire,  having 
prepared  ten  fat  deer  for  the  sacrificCo  The  fat 
of  the  inwards  they  ournt  in  the  fire  while  they 
were  dancing,  and  sometimes  raised  the  flame 


David    Brainerd  51 

to  a  prodigious  height;  at  the  same  time  shout- 
ing and  yelling  in  such  a  manner,  that  they 
might  easily  have  been  heard  two  miles  or 
more.  They  continued  their  sacred  dance 
nearly  all  night,  after*  which  they  ate  the  flesh 
of  the  sacrifice,  and  so  retired  each  one  to  his 
lodging.  I  enjoyed  little  satisfaction;  being 
entirely  alone  on  the  island  as  to  any  Christian 
company,  and  in  the  midst  of  this  idolatrous 
revel ;  and  having  walked  to  and  fro  till  body 
and  mind  were  much  pained  and  oppressed,  I 
at  length  crept  into  a  little  crib  made  for  corn, 
and  there  slept  on  the  poles."  Truly  one  who 
could  record  such  hardships  and  self-sacrifices 
as  these,  in  this  open,  and  frank,  and  unassum- 
ing way,  and  resolutely  go  on  doing  what 
seemed  an  almost  hopeless  task,  was  a  genuine 
apostle  and  minister  of  Jesus  Christ.  One  ivho 
could  creep  into  a  little  crib  made  for  corn,  and 
there  sleep  on  the  poles,  and  do  it  because  he 
loved  his  Master  and  those  for  whom  He  died, 
was  a  hero  of  the  cross. 

The  next  day  was  the  Sabbath,  and  Brainerd  Indian 
sought    to    bring    the     Indians     together    for 
instruction.     His  appeals  were  in  vain.     They 
assembled  their  powwows  and  several  of  them 
began  juggling,  posturing  and  performing  in  a 


52  Heroes   of   the   Cross 

frantic  and  outlandish  manner.  They  did  this 
to  find  out  why  there  was  so  much  sickness 
among  them.  "In  this  exercise  they  were 
engaged  for  several  hours,  making  all  the  wild, 
ridiculous  and  distracted  motions  imaginable; 
sometimes  singing,  sometimes  howling,  some- 
times extending  their  hands  to  the  utmost 
stretch,  and  spreading  all  their  fingers,  they 
seemed  to  push  with  them  as  if  they  designed 
to  push  something  away,  or  at  least  keep  it  off 
at  arm's  end;  sometimes  stroking  their  faces 
with  their  hands,  then  spurting  water  as  fine  as 
mist;  sometimes  sitting  flat  on  the  earth,  then 
bowing  down  their  faces  to  the  ground ;  then 
wringing  their  sides  as  if  in  pain  and  anguish, 
twisting  their  faces,  turning  up  their  eyes, 
grunting,  puffing,  etc.  Their  monstrous  actions 
tended  to  excite  ideas  of  horror,  and  seemed  to 
have  something  in  them,  as  I  thought,  pecul- 
iarly suited  to  raise  the  devil,  if  he  could  be 
raised  by  anything  odd,  ridiculous,  and  fright- 
ful. Some  of  them,  I  could  observe,  were 
much  more  fervent  and  devout  in  the  business 
than  others,  and  seemed  to  chant,  peep  and 
mutter  with  a  great  degree  of  warmth  and 
vigor,  as  if  determined  to  awaken  and  engage 
the    powers    below."       Throughout    this    wild 


David    Brainerd  53 

scene  Brainerd  sat,  undiscovered,  about  thirty 
feet  from  them  and  viewed  the  entire  proceed- 
ing. They  went  on  with  their  incantations  for 
over  three  hours,  and  wore  themselves  out  by 
their  exertions.  When  they  ended  Brainerd 
sought  to  teach  them,  but  they  quickly  dis- 
banded, leaving  him  in  a  very  gloomy  state. 

He  was  the  only  Christian  at  this  wilderness 
settlement.  Loneliness,  together  with  the  im- 
pression produced  by  this  heathen  exercise, 
made  this  a  day  of  notable  darkness  in  his 
career.  He  writes  that  he  was  almost  stripped 
of  all  resolution  and  hope  respecting  further 
attempts  for  propagating  the  Gospel  and  con- 
verting the  pagans,  and  that  this  was  the  most 
burdensome  and  disagreeable  Sabbath  he  ever 
saw.  He  was  especially  distressed  by  the  loss 
of  his  hope  respecting  the  conversion  of  these 
Indians.  "This  concern  appeared  so  great," 
he  said,  "  and  seemed  to  be  so  much  my  own, 
that  I  seemed  to  have  nothing  to  do  on  earth,  if 
this  failed."  His  hope  of  their  conversion  was 
exceedingly  precious  to  him.  For  their  con- 
version he  thought,  he  prayed,  he  toiled,  he 
lived.  Their  deplorable  moral  state  and  their 
steadfast  resistance  of  his  message  weakened 
and  dispirited  him. 


54  Heroes   of   the   Cross 

An  Indian  ^  f^^  months  before  Brainerd  witnessed  the 
j)j.ggg  most  frightful  and  terrorizing  sight  he  had  ever 
seen  among  these  Indians,  or  elsewhere.  "This 
was  the  appearance  of  one  who  was  a  devout 
and  zealous  reformer,  or  rather,  restorer  of  what 
he  supposed  was  the  ancient  religion  of  the 
Indians.  He  made  his  appearance  in  his 
pontifical  garb,"  Brainerd  continues,  "which 
garb  was  a  coat  of  boar  skins,  dressed  with  the 
hair  on,  and  hanging  down  to  his  toes;  a  pair 
of  bear  skin  stockings,  and  a  great  wooden  face 
painted,  the  one  half  black,  the  other  half 
tawny,  about  the  color  of  an  Indian's  skin,  with 
an  extravagant  mouth,  cut  very  much  awry; 
the  face  fastened  to  a  bearskin  cap,  which  was 
drawn  over  his  head.  He  advanced  towards 
me  with  the  instrument  in  his  hand,  which  he 
used  for  music  in  his  idolatrous  worship;  which 
was  a  dry  tortoise  shell  with  some  corn  in  it, 
and  the  neck  of  it  drawn  onto  a  piece  of  wood, 
which  made  a  very  convenient  handle.  As  he 
came  forward,  he  beat  his  tune  with  the  rattle, 
and  danced  with  all  his  might,  but  did  not 
suffer  any  part  of  his  body,  not  so  much  as  his 
fingers,  to  be  seen.  No  one  could  have  imag- 
ined from  his  appearance  or  actions,  that  he 
could  have  been  a  human  creature,  if  they  had 


David    Brainerd  55 

not  some  intimation  of  it  otherwise.  When  he 
came  near  me,  I  could  not  but  shrink  away 
from  him  although  it  was  then  noonday,  and  I 
knew  who  it  was;  his  appearance  and  gestures 
were  so  prodigiously  frightful.  He  had  a  house 
consecrated  to  religious  uses,  with  divers  images 
cut  upon  the  several  parts  of  it.  I  went  in, 
and  found  the  ground  beat  almost  as  hard  as  a 
rock,  with  their  frequent  dancing  upon  it." 
Brainerd's  effort  to  turn  these  particular  Indians 
from  darkness  to  light  seems  to  have  been 
futile.  Some  white  people  who  lived  in  the 
neighborhood  gave  them  liquor  and  were  an 
evil  example  to  them.  Weak  in  body,  and 
much  depressed  in  spirit,  he  again  turned  his 
face  toward  the  Forks  of  the  Delaware  and 
Crossweeksung. 

His  first  message  at  Crossweeksung  reached  Continued 
and  comforted  the  hearts  of  the  Indians  there,  ^t^ross-^^ 
"O   what  a  difference  is  there  between  these,  weeksung 
and   the    Indians   with   whom    I    have   lately 
treated  on  the   Susquehanna  I "     he     exclaims. 
"  To  be  with  those  seemed  like  being  banished 
from  God  and  all  His  people;  to  be  with  these, 
like  being  admitted  to  His  family,  and  to  the 
enjoyment  of   His  divine    presence!"     These 
Indians  at  Crossweeksung  had  formerly  shown 


56  Heroes   of   the    Cross 

signs  of  being  as  obstinate  and  as  depraved  as 
those  at  Juncanta  Island.  Through  the  zealous 
teaching  of  the  Gospel,  and  by  the  power  of 
the  Holy  Spirit  their  characters  had  been  trans- 
formed. The  next  day  encouragement  came. 
With  what  joy  Brainerd  must  have  written 
these  words:  "I  scarce  think  I  ever  saw  a 
more  desirable  affection  in  any  people  in  mj 
life.  There  was  scarcely  a  dry  eye  to  be  seen 
among  them;  and  yet  nothing  boisterous  or 
unseemly,  nothing  that  tended  to  disturb  the 
public  worship;  but  rather  to  encourage  and 
excite  a  Christian  ardor  and  spirit  of  devotion." 
In  his  subsequent  ministry  among  these  Indians 
he  was  rejoiced  by  their  attentiveness,  their 
constancy  and  their  responsiveness.  He  had 
baptized  altogether  forty-seven  Indians,  thirty- 
five  of  whom  lived  at  Crossweeksung  and  the 
others  at  the  Forks  of  the  Delaware.  Their  lives 
brought  no  reproach  upon  the  cause  of  Christ. 
Strong  One  valued  lesson  which  Brainerd  learned  in 
Adversaries  |^-g  ^^^y.  trying  and  disheartening  experiences 

with  the  Indians  at  Crossweeksung,  was:  "  It  is 
good  to  follow  the  path  of  duty,  though  in  the 
midst  of  darkness  and  discouragement."  The 
beginnings  of  his  work  were  exceedingly 
difficult,  but  ere  long  his  heart  was  made  glad 


David    Brainerd  57 

by  their  evident  desire  to  be  delivered  from  sin. 
"  They  were  one  after  another  affected  with  a 
solemn  concern  for  their  souls,  almost  as  soon 
as  they  came  upon  the  spot  where  divine  truths 
were  taught  them."  There  were  adversaries, 
though.  Enemies  circulated  false  reports  among 
the  Indians.  Some  of  the  whites  tried  to  make 
them  believe  that  Brainerd  deceived  them,  that 
he  lied  to  them,  and  that  it  was  his  design  to 
impose  upon  them.  "When  none  of  these,  and 
such  like  suggestions,  would  avail  to  their 
purpose,  they  then  tried  another  expedient,  and 
told  the  Indians,  '  My  design  was  to  gather 
together  as  large  a  body  of  them  as  I  possibly 
could,  and  then  sell  them  to  England  for  slaves'; 
than  which  nothing  could  be  more  likely  to 
terrify  the  Indians,  they  being  naturally  of  a 
jealous  disposition,  and  the  most  averse  to  a  state 
of  servitude  perhaps  of  any  people  living."  This 
base  design  failed.  The  Indians  soon  discovered 
the  real  character  of  their  deceivers.  In  this, 
and  numerous  other  ways,  God  worked  in 
behalf  of  his  beloved  servant.  He  not  only 
overruled  the  craft  of  men  and  qualified 
Brainerd's  interpreter  for  his  work,  but  also 
prevented  prejudice  against  Brainerd  and  his 
missionary  labors. 


58  Heroes    of   the    Cross 

Results       Jn    its    apparent    effects    Brainerd's    toil    at 

Summarized  /^  ^  •  1 

Crossweeksung  was  a  strong  testimony  to  the 
power  of  his  faithful,  persistent  and  patient 
teaching  of  the  Word  of  God,  and  to  his  believ- 
ing, continuous,  intercessory  prayers.  The  out- 
come of  his  labors  at  Crossweeksung  he 
summarizes  under  live  heads,  which,  in  substance, 
are:  l.  The  unprecedented  work  among  these 
Indians  began  when  his  own  hopes  were  at 
their  lowest  ebb.  He  learned  from  this  that  it 
is  wise  to  go  on  in  the  path  of  duty,  in  spite  of 
adverse  conditions.  2.  In  a  providential,  and 
almost  inexplicable  manner  God  brought  the 
Indians  together  for  instruction.  When  he 
arrived,  to  begin  his  ministry  among  them,  he 
did  not  find  a  single  man,  but  only  four  women 
and  a  few  children.  After  a  few  days  the 
Indians  began  to  gather,  some  coming  a  distance 
of  twenty  miles.  A  few  weeks  later  some  came 
over  forty  miles  to  hear  him.  "  Many  came 
without  any  intelligence  of  what  was  going  on 
here,  and  consequently  without  any  design  of 
theirs,  so  much  as  to  gratify  their  curiosity. 
Thus  it  seemed  as  if  God  had  summoned  them 
together  from  all  quarters  for  nothing  else  but  to 
deliver  His  message  to  them."  3.  These  Indians 
were    kept   from  becoming  prejudiced  against 


David    Brainerd  59 

Brainerd  or  against  the  message  he  brought, 
though  some  white  people  represented  him  as  a 
knave  and  a  deceiver.  4*  Brainerd's  interpreter 
became  remarkably  efficient.  "  He  appeared  to 
have  such  a  clear  doctrinal  view  of  God's 
methods  of  dealing  with  souls  under  a  prepara- 
tory work  of  conviction  and  humiliation  as  he 
never  had  before."  5.  The  entire  work  went 
forward  in  such  a  way  as  to  make  it  apparent 
that  the  awakening  was  the  result  of  divine 
power.  Repeated  invitations  to  the  unrepentant, 
based  on  fundamental  Scripture  truths,  was  the 
method  used  by  Brainerd.  He  said  he  never 
knew  so  general  an  awakening  as  took  place 
when  he  addressed  the  Indians  on  the  parable 
of  the  great  supper  (Luke  xiv.)  and  set  before 
them  the  unsearchable  riches  of  Gospel  grace. 
These  gentler  measures,  which  God  had  used  in 
arousing  sinners,  were  the  means  of  silencing 
those  who  would  have  objected  and  criticized, 
had  the  awakening  been  accompanied  by  tears, 
by  convulsions,  by  swoonings,  or  by  other  violent 
demonstrations. 

Brainerd  was  his  own  most  exacting  critic.  Value  of 

No  one  so  closely  scrutinized  the  methods  and  J^^^^^^  ^ 
i      .         .     .  .  Testimony 

characteristics  of  this  mission  to  the  Indians  as 

did  he.     No  one  was  more  likely  to  make  a 


6o  Heroes   of   the    Cross 

reasonable  estimate  of  its  value  than  he.     His 
own    testimony,    therefore,     is     weighty     and 
significant:     "I    think    I    may  justly  say  that 
here  are  all  the  symptoms  and  evidences  of  a 
remarkable  work  of  grace  among  these  Indians, 
which  can  reasonably  be  desired  or  expected .... 
Their   pagan    notions  and   idolatrous  practices 
seem  to  be  entirely  abandoned  in  these  parts. 
....  They  seem  generally  divorced  from  drunk- 
enness, their  darling  vice  ....  A  principle  of 
honesty  and  justice  appears  in  many  of  them. 
.  .  .  Their    manner    of  living    is    much  more 
decent  and  comfortable  than  formerly  ....  Love 
seems  to  reign  among  them,   especially  those 
who  have  given  evidences  of  a  saving  change." 
In  the  accomplishment  of  these  notably  gratify- 
ing results  he  had  ridden  over  three   thousand 
miles    on    horseback,    suffered    many   physical 
fatigues    and  endured    innumerable    hardships. 
Yet  he  finished  his  labors  with  joy,  being  more 
than  compensated  for  all  his  toil  and  suffering 
by  large  apparent  fruitage. 
A  Fnil      The  excellent  work  at  Crossweeksung  con- 
Year's  Work  ^-j^^g^^^       Throughout    the    winter   of  1745-6 
he  frequently  wrote   of   manifestations  of  the 
power    of  God    and     of    strong    impressions 
made    upon    many    by    the    preaching   of  the 


David    Bralnerd  6i 

Gospel.  At  times  he  expressed  grief  because  of 
his  own  lukewarmness  and  strongly  resolved  to 
redouble  his  efforts.  His  days  were  already  so 
filled  with  labor  that  it  does  not  seem  possible 
that  more  activity  could  have  been  crowded 
into  them.  He  admitted  that  he  exerted 
himself  to  the  utmost  limit  of  his  strength.  He 
said,  however,  that  though  he  did  go  to  the 
extreme  of  his  strength,  so  that  he  did  all  that 
he  could,  he  did  not  labor  with  that  heavenly 
temper,  that  single  eye  to  the  glory  of  God,  that 
he  longed  for.  At  the  close  of  a  full  year  spent 
at  Crossweeksung  he  added  these  words  in  his 
journal:  "This  day  makes  up  a  complete  year 
from  the  first  time  of  my  preaching  to  those 
Indians  in  New  Jersey.  What  amazing  things  has 
God  wrought  in  this  space  of  time,  for  this  poor 
people !  What  a  surprising  change  appears  in 
their  tempers  and  behavior  I  How  are  morose 
and  savage  pagans,  in  this  short  period,  transform- 
ed into  agreeable,  affectionate  and  humble  Chris- 
tians I  And  their  drunken  and  pagan  bowlings 
turned  into  devout  and  fervent  praises  to  God; 
they  who  were  sometimes  in  darkness  are  now 
become  light  in  the  Lord."  In  his  description 
of  six  unusual  cases  of  conversion  he  gratefully 
acknowledged  the  saving  power  of  Christ. 


62  Heroes    of   the    Cross  ^ 

Declining  Jq  t-^g  summer  of  1746  his  strength  began 
Strene-th  ^^  Wane  perceptibly.  His  difficult,  exhaust- 
ing labors  had  seriously  impaired  his  physical 
force.  He  found  himself  unfitted  for  a  life  of 
such  severe  exertion  and  hardship.  As  the  weeks 
passed  his  vitality  steadily  lessened  and  his 
seasons  of  dejection  multiplied.  Such  entries 
as  the  following  appear  in  his  journal  at 
this  period :  "  Wanted  to  wear  out  life,  and  have 
it  at  an  end;  but  had  some  desires  of  living 
to  God,  and  wearing  out  life  for  Him."  Eight 
days  later  he  said :  "  Blessed  be  God  for 
this  freedom  from  dejection."  His  weakness 
increased  to  such  an  extent  that. on  September 
27,  1746,  he  closed  the  record  of  his  day 
with  these  words:  "I  had  little  strength  to 
pray,  none  to  write  or  read,  and  scarce  any 
to  meditate;  but  through  divine  goodness  1 
could  with  great  composure  look  death  in 
the  face  and  frequently  with  sensible  joy." 
Entries  in  his  diary  now  become  less  regu- 
lar. Almost  invariably  when  he  does  write 
he  refers  to  his  refreshment  of  soul  and  to  the 
feebleness  of  his  body.  He  was  resigned  to  the 
will  of  God  and  was  willing  to  live  or  die,  but 
found  it  difficult  to  reconcile  himself  to  the 
thought  of  living  a  useless  life. 


David    Brainerd  63 

Early  in  November,  1 746,  he  became  ex-  Leaves  the 
ceedingly  weak  in  body,  and  decided  to  go  to 
New  England  to  visit  friends  whom  he  had 
not  seen  for  a  long  time.  Before  he  left  he 
visited  the  houses  of  his  Indians  who  lived  at 
Cranberry,  New  Jersey,  where  he  had  been 
laboring  for  a  short  period.  "  I  scarcely  left 
one  house  but  some  were  in  tears;  and  many 
were  not  only  affected  with  my  being  about  to 
leave  them,  but  with  the  solemn  addresses  1  made 
them  upon  divine  things."  It  was  on  Friday, 
March  7,  1747,  that  he  left  Cranberry,  and 
traveled  toward  Elizabethtown.  There  he  met 
his  brother.  Subsequent  days  were  filled  with 
journeyings  and  seasons  of  devotion,  and  on 
Thursday,  May  28,  he  arrived  at  Northamp- 
ton, Massachusetts.  A  medical  examination 
showed  that  he  was  in  a  consumptive  state. 
His  physician  gave  him  no  encouragement. 
This  diagnosis,  Jonathan  Edwards  said,  did 
not  seem  to  occasion  the  least  discomposure 
in  Brainerd,  nor  to  make  any  manner  of  altera- 
tion as  to  the  cheerfulness  and  serenity  of  his 
mind,  or  the  freedom  and  pleasantness  of  his 
conversation. 

As  the  summer  months  passed,  his  physical  Sunset 
decline  was  rapid.     When  autumn  came  he  was 


64  Heroes   of   the    Cross 

weaker  than  he  had  yet  been.  He  spent  the 
autumn  days  reading  his  old  private  writings. 
As  he  re-read  the  story  of  his  missionary  labors 
he  rejoiced,  and  thanked  God  for  what  had  hap- 
pened. On  one  occasion,  when  in  great  dis- 
tress of  body,  he  spoke  to  those  who  were 
standing  by  of  the  only  happiness  in  this  world, 
namely,  pleasing  God.  The  nearer  death  came, 
the  more  he  desired  to  die.  "  He  several  times 
spoke  of  the  different  kinds  of  willingness  to 
die,"  said  Jonathan  Edwards,  "and  represented 
it  as  an  ignoble,  mean  kind,  to  be  willing  to 
leave  the  body,  only  to  get  rid  of  pain;  or  to 
go  to  heaven,  only  to  get  honor  and  advance- 
ment there."  In  his  prayers  Brainerd  inter- 
ceded for  his  former  congregation,  asking  that 
the  Lord  would  preserve  it  and  not  suffer  His 
great  name  to  lose  its  glory  in  that  work.  In 
his  parting  message  to  his  brother  he  urged  a 
life  of  self-denial,  of  unworldliness,  of  devotion 
to  God,  of  the  earnest  seeking  of  the  grace  of 
God's  Spirit.  One  of  his  memorable  sen- 
tences was:  "When  ministers  feel  these 
special  gracious  influences  on  their  hearts  it 
wonderfully  assists  them  to  come  at  the  con- 
sciences of  men,  and  as  it  were  to  handle  them ; 
whereas,  without   them,   whatever    reason   and 


David    Brainerd  65 

oratory  we  make  use  of,  we  do  but  make  use 
of  stumps  instead  of  hands."  He  worked  on, 
reading  and  correcting  his  journals,  and  had  a 
growing  consciousness  that  his  work  in  the 
world  was  rapidly  coming  to  an  end. 

As  long  as  he  saw  anything  to  be  done  for  Death 
God  he  found  life  worth  living.  Five  days 
before  his  death,  as  he  saw  the  Bible  in  the  hands 
of  one  who  had  just  come  into  the  room,  he 
exclaimed :  "  O  that  dear  book  I  that  lovely 
book  I  I  shall  soon  see  it  opened  I  The  mysteries 
that  are  in  it  and  the  mysteries  of  God's  provi- 
dence will  be  all  unfolded."  On  Friday, 
October  9,  1747,  he  passed  to  his  reward.  On 
the  following  Monday  his  funeral  occurred  in 
Northampton  and  was  attended  by  "eight  of 
the  neighboring  ministers,  a  large  number  of 
gentlemen  of  liberal  education  and  a  great 
concourse  of  people."  The  funeral  sermon  was 
preached  by  Jonathan  Edwards.  The  title  of  his 
discourse  was,  "  Christians,  when  absent  from  the 
body,  are  present  with  the  Lord."  The  text  was 
II.  Corinthians  5 : 8.  In  it  the  greatest  preacher 
of  New  England  at  that  time  paid  a  remarkable 
tribute  to  the  memory  of  his  beloved  young 
friend.  Let  this  one  sentence  from  Edwards' 
exalted  eulogy  stand  out  for  our  meditation: 


66  Heroes   of   the    Cross 

"In  Brainerd's  whole  course  he  acted  as  one 
who  had  indeed  sold  all  for  Christ,  had  entirely 
devoted  himself  to  God,  had  made  His  glory 
his  highest  end,  and  was  fully  determined  to 
spend  his  whole  time  and  strength  in  His  service/' 
Why  so  What  made  Brainerd's  life  so  forceful,  so 
n  uen  la  ^^j-^-j^y^  g^  fruitful  and  so  remarkably  influential  ? 
How  came  it  to  pass  that  a  world-wide  influence 
has  been  exercised  by  one  who  spent  but  three 
short  years  in  active  Christian  service ;  who  lived 
in  the  solitary  places  of  the  earth,  in  wigwams 
and  huts  of  the  forest;  who  had  for  his  com- 
panions rude  savages;  and  who  wrote  but  little 
beside  the  daily  journal  of  his  meditations,  his 
prayers,  his  heart-searchings  and  his  efforts  to 
reclaim  the  lost"? 
Dedication       In  enumerating  the  qualities  which  made  him 

Work  ^^  ^^^  ^^  ^^^  ^^  P^^  ^^^^  ^  -^^^^  purpose^ 
formed  at  the  heginning  of  his  career^  to  devote 
himsetf  to  the  evangelization  of  the  Indians. 
Though  urged  to  become  a  pastor  in  New 
England  and  on  Long  Island,  he  deliberately 
chose  the  harder  task  of  ministering  to  savages. 
To  this  mission  it  was  his  delight  to  dedicate 
himself  again  and  again.  Among  the  saints  of 
the  church  there  have  been  but  few  who  have 
held  as  closely  as  did  he  to  one  commanding, 


David    Brainerd  67 

exalted  and  eariy  chosen  purpose.     He  kept  Concentra- 
strictly  to  the  main  point,  on  to  the  end.  Effort 

He  was  zealous  to  a  marked  extent  in  the 
prosecution  of  his  vsork.  In  estimating  his  zeal 
it  must  be  remembered  that  the  missionary 
spirit  in  Brainerd's  time  was  rarer  than  it  is  now. 
Large  numbers  of  men  of  his  own  class  were  not 
giving  themselves,  as  now,  to  missionary 
enterprises.  So  intent  was  he  upon  fulfiling  his 
mission  that  he  forced  himself  to  speak  to  the 
Indians  even  when  he  had  no  heart  to  speak  to 
them.  He  often  desired  death  because  he 
frequently  despaired  of  benefitting  them.  He 
deliberately  said  that  he  would  choose  death 
rather  than  a  life  spent  for  nothing.  While  on 
brief  holidays  he  could  not  refrain  from  preach- 
ing the  Gospel  at  every  opportunity.  His 
journals  are  a  glowing  record  of  his  acti\^ities, 
even  when  he  was  weighed  down  by  fatigue 
and  bodily  weakness.  Those  who  read  the 
inspiring  record  will  doubtless  agree  with  Alex- 
ander V.  G.  Allen,  who,  in  his  Life  of  Jonathan 
Edwards^  pays  this  tribute  to  Brainerd :  "  He 
was  an  ardent,  enthusiastic  soul,  moving  with 
great  impetuosity  in  whatever  he  undertook, 
one  whose  zeal  for  religion  was  even  consuming 
his  life." 


68  Heroes    of   the    Cross 

Dependence  jj^  relied  hnflicitly  upon  the  guidance  and 
power  of  God.  His  experience  had  convinced 
him  that  only  God  "can  open  the  ear,  and 
engage  the  attention,  and  inchne  the  heart  of 
poor  benighted,  prejudiced  pagans."  His 
difficulties  were  such  that  without  this  faith  he 
would  have  quickly  given  up  in  despair.  When 
encouragements  came  he  gave  all  the  praise  to 
God.  Several  times  he  refers  to  the  workings 
of  God  as  being  independent  of  means.  On 
one  occasion  the  proof  of  this  was  so  clear  that 
he  said  that  "  God's  manner  of  working  upon 
them,  seems  so  entirely  supernatural,  and  above 
means,  that  I  could  scarcely  believe  that  he  used 
me  as  an  instrument,  or  what  I  spake  as  the 
means  of  carrying  on  His  work."  His  faith 
did  not  shrink  even  under  the  most  unfavorable 
circumstances.  At  times,  when  the  Indians 
seemed  to  be  given  over  completely  to  the  doing 
of  evil,  Brainerd  stood  his  ground  and  proclaimed 
the  Gospel.  He  believed  the  Gospel  to  be  the 
power  of  God  unto  salvation,  capable  of  trans- 
forming the  most  depraved  lives. 
Doing  }^0  gave  himself  without  reserve  to  the  doing  of 
of  God  ^^^  '^^^^  ^f  God.  At  the  beginning  of  his 
missionary  career  he  vowed  that  he  would  be 
wholly  the  Lord's,  and  thoroughly  devoted  to 


David    Brainerd  69 

His  service.  A  few  years  later  he  presented  his 
soul  to  God  again  for  service,  making  no 
reservation  whatever.  He  states  that  the 
language  of  his  thoughts  and  disposition  then 
was :  "  Here  I  am,  Lord,  send  me ;  send  me  to 
the  ends  of  the  earth ;  send  me  to  the  rough, 
the  savage  pagans  of  the  wilderness;  send  me 
from  all  that  is  called  comfort  in  earth,  or  earthly 
comfort;  send  me  even  to  death  itself,  if  it  be 
but  in  Thy  service,  and  to  promote  Thy 
Kingdom."  He  placed  all  that  he  was  at  the 
disposal  of  God.  There  is  not  the  slightest 
indication  that  from  the  moment  he  began  his 
missionary  labor  he  ever  sought  his  own  ease, 
or  that  he  had  any  other  thought,  or  purpose,  or 
motive  in  life,  but  the  doing  of  the  will  of  God. 

He  set  a  high  value  upon  time.  He  recognized  Valuation 
the  shortness  of  time,  and  it  was  his  absorbing  ^  ^"^® 
ambition  to  fill  it  all  up  in  the  service  of  his 
Master.  He  was  pained  when  he  saw  time 
slipping  away  without  good  being  accomplished. 
"  Oh,  that  God  would  make  me  more  fruitful 
and  spirituall"  was  his  heart's  prayer.  When 
he  felt  that  he  had  spent  time  poorly  or  pur- 
poselessly he  expressed  his  grief  and  shame,  his 
discouragement  and  confusion.  When  the  last 
moment  of  his  earthly  life  had  nearly  come, 


70  Heroes    of   the    Cross 

he  uttered  these  sublime  words:  "I  declare, 
now  I  am  dying,  I  would  not  have  spent  my 
life  otherwise  for  the  whole  world." 

Evangelistic  He  had  the  evangelistic  spirit  to  an  intense 
^^"  degree.  He  considered  the  Redeemer's  Kingdom 
incomparably  more  valuable  than  anything  else 
on  earth,  and  his  chief  longing  was  that  he 
might  promote  it.  He  desired  that  all  the 
circumstances  of  his  life  might  be  such  as  would 
best  fit  him  to  serve  God.  When  important 
life  decisions  were  to  be  made  his  prayer  was: 
"  The  will  of  the  Lord  be  done.  It  is  no  matter 
for  me." 

Spotlessness  He  had  a  flawless  longing  for  personal  purity. 
His  great  desire  for  conformity  to  the  image  of 
Christ  is  given  expression  in  nearly  every  page 
of  his  memoirs.  "Longed  exceedingly  for  an 
angelical  holiness  and  purity,  and  to  have  all 
my  thoughts  at  all  times,  employed  in  divine 
and  heavenly  things,"  is  a  sentence  that  indicates 
his  supreme  prayer  for  himself  More  than  his 
necessary  food  did  he  desire  a  clean  heart,  and 
a  right  spirit,  and  a  sense  of  the  presence  of  God. 
Seldom  was  he  afraid;  when  he  was,  this  was 
his  fear :  "  1  was  afraid  of  nothing  but  sin,  and 
afraid  of  that  in  every  action  and  thought." 
Once    when  he  was  in  prayer  all  things  here 


David    Brainerd  71 

below  seemed  to  vanish,  and  there  appeared  to 
him  to  be  nothing  of  considerable  importance, 
but  hoHness  of  heart  and  hfe,  and  the  conversion 
of  the  heathen  to  God.  "  I  know  that  I  long 
for  God,  and  a  conformity  to  His  will,  in 
inward  purity  and  holiness,  ten  thousand  times 
more  than  anything  here  below,"  are  words  that 
he  wrote  not  at  the  end,  but  at  the  beginning 
of  his  career.  Were  they  written  at  the 
beginning  of  the  Christian  life  of  each  present- 
day  disciple  of  Christ  what  might  we  not 
expect  in  evangelistic  zeal  in  our  own  time  *? 

Hts  self-denial  is    apparent  at  every  step  ^Self-Denial 
his  career.     There  is  not  a  single  sentence  in 
his  journal,  there  is  not  a  comment  by  Jonathan 
Edwards,   or   by    any    other   contemporary    of 
Brainerd,  that  in  the  remotest  way  suggests  that 
he  ever  put  self  before  the  interests  of  the  King- ' 
dom  of  Christ.     The  proof  that  Paul  gave  of 
his  loyalty  to  Christ  by  the  record  of  his  suffer- 
ings in  his  first  Epistle  to  the  Corinthians  does 
not  greatly  overmatch  or  surpass  the  evidence 
of  the  self-denials  of  Brainerd.     Both,  as  good 
soldiers    of  Christ,    endured    hardness    uncom- 
plainingly.      This    is    the    thrilling    story    of    . 
one  of  Brainerd's  missionary  journeys :    "  After 
having  lodged  one  night  in  the  open  woods,  he 


72  Heroes   of   the    Cross 

was  overtaken  by  a  northeasterly  storm,  in 
which  he  was  almost  ready  to  perish.  Having 
no  manner  of  shelter,  and  not  being  able  to 
make  lire  in  so  great  a  rain,  he  could  have  no 
comfort  if  he  stopped;  therefore  he  determined 
to  go  forward  in  hopes  of  meeting  with  some 
shelter,  without  which  he  thought  it  impossible 
to  live  the  night  through;  but  their  horses — 
happening  to  eat  poison,  for  the  want  of  other 
food,  at  a  place  where  they  lodged  the  night 
before — were  so  sick,  that  they  could  neither 
ride  nor  lead  them,  but  were  obliged  to  drive 
them,  and  travel  on  foot:  until,  through  the 
mercy  of  God,  just  at  dusk,  they  came  to  a  bark 
hut  where  they  lodged  that  night."  On  another 
occasion,  this  was  his  experience:  "We  went 
on  our  way  into  the  wilderness,  and  found  the 
most  difficult  and  dangerous  traveling,  by  far, 
any  of  us  had  seen.  We  had  scarce  anything 
else  but  lofty  mountains,  deep  valleys,  and 
hideous  rocks,  to  make  our  way  through  .... 
Near  night  my  beast  on  which  I  rode,  hung 
one  of  her  legs  in  the  rocks,  and  fell  down 
under  me ;  but  through  divine  goodness,  I  was 
not  hurt.  However,  she  broke  her  leg;  and 
being  in  such  a  hideous  place,  and  near  thirty 
miles  from  any  house,  I  saw  nothing  that  could 


David    Brainerd  73 

be  done  to  preserve  her  life,  and  so  was  obliged 
to  kill  her,  and  to  prosecute  my  journey  on 
foot.  This  accident  made  me  admire  the 
divine  goodness  to  me,  that  my  bones  were  not 
broken,  and  the  multitude  of  them  filled  with 
strong  pain.  Just  at  dark,  we  kindled  a  fire, 
cut  up  a  few  bushes,  and  made  a  shelter  over 
our  heads,  to  save  us  from  the  frost  which  was 
very  hard  that  night;  and  committing  our- 
selves to  God  by  prayer,  we  lay  down  on  the 
ground,  and  slept  quietly."  None  of  these 
things,  nor  the  multitude  of  other  trials  which 
he  endured,  moved  him. 

H^  was  wholly  unselfish  in  all  his   toil  and  Unselfish- 
ministry.     There  is  not  the  faintest   indication  °^^^ 
that  he  ever  sought  his  own  ease,  his  own  com 
fort,  or  his  own  aggrandisement.     Zeal  for  his 
Lord  and   Master  animated  him.     It  was  his 
delight  to    use  every  atom  of  his  strength  in 
seeking  to  win  the   Indians  to   a  new  life   in 
Christ  Jesus.     There  is  not  a  sentence    in   his 
journal,  there  is  not  a  word   in  the   writings   of 
those  who  knew  him  best,  to  the  effect  that  he 
ever  failed  to  sacrifice  himself  to  the  utmost  for 
the  sake  of  the  Kingdom  of  Christ.   He  belongs 
to  the  magnificent  army  of  those  who  counted 
not  their  lives  dear  unto  themselves.     He  saw 


74  Heroes    of   the    Cross 

a  vision,  he  heard  a  message.  He  was  imbued 
with  a  spirit  not  of  this  world. 
Prayerftd-  //^  the  proseciition  of  his  work  Brainerd  prayed 
^^^^  without  ceasing.  "  I  love  to  live  alone  in  my 
little  cottage,"  said  he,  "  where  I  can  spend  much 
time  in  prayer."  He  relied  implicitly  on  the 
promises  of  God,  and  firmly  held  that  prayer, — 
steadfast,  importunate  and  believing,  is  the  chief 
means  to  large  usefulness. 

He   belonged  to  the  noble  army  of  God's 

servants  who  hold  the  simplest  view  of  prayer, 

that  God  hears  and  answers  definite  prayer,  that 

prayer  brings  guidance,  strength  and  deliverance. 

He  states  that  he  saw  how  God  called  out  His 

servants  to  prayer  and  made  them  wrestle  with 

Him,  when  He  designed  to  bestow  any  great 

mercy  on  His  Church. 

"Prayer      His  journal  is  largely  a  record  of  the  inten- 

^MisSon  ^ity  ^^^  perseverance  of  his  prayer  life.       ''  It  is 

Field"  the  only  book  I  know,"  said  Dr.  A.  J.  Gordon, 

"where  you  see  the  two  things  side  by  side,  the 

prayer  closet  and  the  mission  field."     Brainerd's 

constant  object  was  the  turning  of  the  Indians 

from  the  power  of  Satan  unto  God.     That  it 

might  be  achieved,  he  sought  by  all  the  means 

,  at  his  command  to  fulfil  on  his  own  part  every 

condition    of  effective  service.      Hence  it  was 


David    Brainerd  75 

that  in  the  silence  of  his  rude  cabin;  amid  the 
lonehness  of  the  forest;  and  on  horseback,  as  he 
journeyed  over  rugged  mountain  paths  to  pro- 
claim the  Evangel,  his  voice  was  lifted  up  to 
God  in  behalf  of  his  beloved  Indians.  "When 
I  return  home,  and  give  myself  to  meditation, 
prayer  and  fasting,"  he  writes,  "a  new  scene 
opens  to  my  mind,  and  my  soul  longs  for 
mortification,  self-denial,  humxility,  and  divorce- 
ment from  all  the  things  of  the  world."  On 
some  occasions  he  became  so  earnest  in  prayer 
and  meditation,  that  he  had  no  desire  for  sleep. 
It  was  his  joy  to  pour  out  his  heart  in  uninter- 
rupted prayer. 

Bodily     weakness,    prolonp-ed    fatigue    and  Hindrances 

K  W       \     a\'  to  Prayer 

numerous  benumbmg  nardsnips,  were  not 
sufficient  to  cause  him  to  neglect  communion 
with  his  heavenly  Father.  The  following  entry 
in  his  journal  indicates  his  custom  throughout 
his  ministry:  "In  the  afternoon,  though  very 
ill,  was  enabled  to  spend  some  considerable  time 
in  prayer :  spent  indeed,  most  of  the  day  in  that 
exercise :  and  my  soul  was  diffident,  watchful, 
and  tender,  lest  I  should  offend  my  blessed 
Friend,  in  thought  or  behavior  ....  Rode  from 
the  Indians  to  Brunswick,  nearly  forty  miles, 
and  lodged  there.     Felt  my  heart  drawn  after 


76  Heroes   of   the    Cross 

God  In  prayer,  almost  all  the  forenoon,  especially 
in  riding.  In  the  evening,  I  could  not  help 
crying  to  God  for  those  poor  Indians;  and  after 
I  went  to  bed,  my  heart  continued  to  go  out  to 
God  for  them  till  I  dropped  asleep.  O,  blessed 
be  God,  that  I  may  pray !  "  It  was  thus,  by 
prayer,  that  he  sought  strength  to  meet  his 
hard  tasks,  that  he  obtained  wisdom  for  his 
work  in  behalf  of  his  ignorant,  degraded  savages, 
"  His  life,"  said  Jonathan  Edwards,  "  shows  the 
right  way  to  success  in  the  work  of  the 
ministry.  He  sought  it  as  the  resolute  soldier 
seeks  victory  in  a  siege  or  battle ;  or  as  a  man 
that  runs  a  race  for  a  great  prize.  Animated 
with  love  to  Christ  and  souls,  how  did  he  labor 
always  fervently,  not  only  in  word  and  doctrine, 
in  public  and  private,  but  in  prayers  day  and 
night,  'wrestling  with  God'  in  secret,  and 
'travailing  in  birth'  with  unutterable  groans 
and  agonies !  until  Christ  were  formed  in  the 
hearts  of  the  people  to  whom  he  was  sent !  " 
Influence  on  No  American,  of  the  century  in  which 
Generations  ^^ainerd  lived,  has  exerted  a  more  far-reaching 
influence  than  he.  The  record  of  his  unfalter- 
ing, self-sacrificing  career  has  moved  thousands 
of  zealous  servants  of  Christ,  in  many  nations, 
to  holier  living  and  nobler  doing. 


David    Brainerd  'j'] 

In  estimating  the  power  exerted  by  Brain-  Some  Whom 
erd,  we  must  take  into  account  his  influence         , 

'  enced 

on  men  who  have  notably  served  the  cause  of 
Christ.  By  the  reading  of  Brainerd's  memoirs, 
Henry  Martyn  was  led  to  give  his  life  to 
missionary  service  in  foreign  lands.  Martyn 
was  roused  and  impelled  to  action  by  Brain- 
erd's modest  recital  of  his  trials  and  self-sacri- 
ficing experiences,  and  by  the  vivid  record  of 
his  sublime  devotion  to  the  doing  of  the  will 
of  his  Saviour.  John  Wesley,  too,  recognized 
the  sterling  quality  of  Brainerd's  character  and 
ministry.  Frederick  W.  Robertson  was  moved 
by  the  story  of  Brainerd's  Spirit-filled  life,  and 
his  own  character  was  shaped  thereby.  "At 
one  period,"  says  Stopford  A.  Brooke,  "  Rob- 
ertson read  daily  the  lives  of  Martyn  and 
Brainerd.  These  books  supplied  a  want  in 
his  mind,  and  gave  him  impulse."  In  his 
own  peculiarly  fascinating  way,  Robertson 
himself  describes  the  impression  made  upon 
him  by  the  record  of  Brainerd's  self-denying 
loyalty  to  the  cause  of  Christ.  "  I  have  been 
reading  lately  '  Brainerd's  Life ',"  he  writes, 
"  which  to  my  taste,  stands  alone  as  a  specimen 
of  biography.  '  To  believe,  to  suffer,  and  to 
love,'   was   his   motto,    like   that  of  the   early 


78  Heroes    of    the    Cross 

Christians;  but  with  us,  if  a  minister  gives 
himself  a  Httle  exertion,  a  hundred  voices 
flatter  him  with  an  anxiety  for  his  life,  as  if  a 
fireside,  plentiful  table,  and  warm  clothing 
were  compatible  with  the  idea  of  suicide. 
Brainerd  did  spend  himself  in  his  Master's 
service,  and  his  was  self-denial — and  a  self- 
denial  which  there  was  none  to  witness  or 
admire."  Among  many  in  later  days  upon 
whom  the  career  of  David  Brainerd  exerted  a 
powerful  influence,  was  Dr.  A.  J.  Gordon, 
pastor  of  the  Clarendon  Street  Church,  Boston. 
In  describing  a  visit  paid  to  Brainerd's  grave, 
he  said :  "  Does  it  savor  of  saint-worship  or 
superstition  to  be  thus  exploring  old  grave- 
yards, wading  through  snow-drifts,  and  deci- 
phering ancient  headstones  on  a  cold  day  in 
midwinter?  Perhaps  so,  on  the  face  of  it; 
but  let  us  justify  our  conduct.  What  if  the 
writer  confesses  that  he  has  never  received 
such  spiritual  impulse  from  any  other  human 
being  as  from  him  whose  body  has  lain  now 
for  nearly  a  century  and  a  half  under  the 
Northampton  slab?  For  many  years  an  old 
and  worn  volume  of  his  life  and  journals  has 
lain  upon  my  study  table,  and  no  season  has 
passed    without    a    renewed    pondering    of  its 


David    Brainerd  79 

precious  contents.  '  If  you  would  make  men 
think  well  of  you,  make  them  think  well  of 
themselves,'  is  the  maxim  of  Lord  Chesterfield, 
which  he  regarded  as  embodying  the  highest 
worldly  wisdom.  On  the  contrary,  the  preacher 
and  witness  for  Christ  who  makes  us  think 
meanly  of  ourselves,  is  the  one  who  does  us 
most  good  and  ultimately  wins  our  hearts. 
This  is  exactly  the  effect  which  the  reading  of 
Brainerd's  memoirs  has  on  one.  Humiliation 
succeeds  humiliation  as  we  read  on.  '  How 
litde  have  I  prayed!  how  low  has  been  my 
standard  of  consecration  I '  is  the  irresistible 
exclamation ;  and  when  we  shut  the  book  we 
are  not  praising  Brainerd,  but  condemning 
ourselves,  and  resolving  that,  by  the  grace  of 
God,  we  will  follow  Christ  more  closely  in  the 
future."  That  Brainerd's  journal  has  made 
impressions  similar  to  these  on  many  thousands 
of  lives,  there  is  no  doubt.  In  its  pages 
breathes  the  very  Spirit  of  the  Master.  The 
thoughtful  and  prayerful  reader  of  it  comes 
to  have  an  ardent  longing  for  greater  holiness 
of  character  and  an  eager  desire  to  redeem 
every  moment  of  time  for  the  Master's  service. 

Brainerd  has  been  put  here  first  among  the  ^^^^l^^^^ 
heroes  of  the  cross  in  America,  because  of  the  Missionaries 


8o  Heroes   of   the    Cross 

remarkable  degree  to  which  he  was  given  up  to 
self-renunciation ;   because  of  his  loyalty  to  the 
Son  of  God;  and  because  he  joyfully  did  hard 
tasks  for  the  extension  of  his  Master's  kingdom. 
In  these  particulars  he  is  distinguished  as  one 
of  the  most   heroic   servants   of  Christ   of  all 
time. 
Repro-       Those   qualities  of  Brainerd's  character  that 
Qualities  ^^^  most  admirable,  that  have  made  his  name 
precious,  that  made  it  possible  for  him  to  leave 
a  trail  of  light  behind  him — his  habitual  prayer- 
fulness;   his  purpose  at  any  cost  to  persevere  in 
the  work  to  which  God  had  called  him ;    his 
searching  of  the  Scriptures ;    his  constant  exer- 
cise of  faith  under  the  most  adverse  circum- 
stances;   his   renunciation   of    everything    that 
interfered  with    the  working  out   of  what   he 
believed  to  be  the  divine  plan  for  his  life,  are 
imitable  qualities  and  of  priceless  value. 
His  Spirit       Brainerd  stands  as  one  of  the  bravest,  truest, 
Indispensa-  greatest  missionaries  by  whom  the  world  has 
been  enriched.     The   longer  we    meditate  on 
what  he  was  and  on  what  he   did,  the  more 
reasonable  the  words  of  John  Wesley  appear. 
In  answer  to  the  question,  "  What  can  be  done 
in  order    to  revive  the  work    of  God  in    the 
world  ?  "     Wesley    said :  "  Let  every  preacher 


David    Bralnerd  8i 

read  carefully  over  the  '  Life  of  David  Brain- 
erd/  Let  us  be  followers  of  him,  as  he  was  of 
Christ,  in  absolute  self-devotion,  in  total 
deadness  to  the  world,  and  in  fervent  love  to 
God  and  man.  Let  us  but  secure  this  point 
and  the  world  will  fall  under  our  feet."  At 
another  time,  Wesley  wrote  :  Find  preachers  of 
David  Brainerd's  spirit,  and  nothing  can  stand 
before  them. 


Questions  for  Study 

Aim. — To  secure  a  knowledge  of  the  conditions  under 
which  Brainerd  labored  at  the  Forks  of  the  Delaware  and  at 
Crossweeksung ;  to  obtain  a  comprehensive  view  of  the 
qualities  of  Brainerd' s  character,  and  to  learn  the  secret  of 
his  world-wide  influence. 

Missionary  Labors  at  Crossweeksung 

1.  Why  did  Brainerd  fear  to  cease  praying  ? 

2.  What  was  his  view  of  death  ? 

3.  What  encouraging  conditions  prevailed  at  Crossweek- 
sung ?  What  did  personal  conversations  with  the  Indians 
reveal  ? 

4.  What  had  brought  about  this  pleasing  disposition  on 
the  part  of  the  Indians  ? 

5.  On  his  return  to  Crossweeksung  what  occurred  ? 
What  was  his  sole  desire  ? 

6.  What  took  place  when  Brainerd  spoke  to  them 
personally  after  one  of  his  addresses  ? 

7.  Give,  in  substance,  Brainerd's  account  of  their  mani- 
festations of  concern  respecting  their  salvation. 


82  Heroes    of   the    Cross 

8.  When  Brainerd  left  them,  temporarily,  what 
happened  ? 

9.  Describe  the  idolatrous  feast  witnessed  by  Brainerd. 

10.  When  he  tried  to  bring  the  Indians  together  the 
iollowing  day,  what  happened  ? 

11.  What  was  the  most  shocking  sight  Brainerd 
witnessed  among  them  ? 

Results  of  His  Labors 

12.  What  did  Brainerd  say  further  respecting  the 
awakening  at  Crossweeksung  ?  What  had  been  the  former 
state  of  the  Indians  there  ? 

13.  What  were  the  chief  results  of  his  work  at  Cross- 
weeksung, as  summarized  by  himself  ? 

14.  What  statement  did  he  make  at  the  end  of  a  full 
year  ? 

Declining  Physical  Strength 

15.  When  did  his  physical  force  begin  to  lessen?  What 
then  became  characteristic  of  the  entries  in  his  journal  ? 

16.  What  diagnosis  did  his  physician  give  ?  What 
effect  did  it  have  on  Brainerd  ? 

17.  How  did  he  spend  the  closing  days  of  his  life  ? 

18.  Who  preached  his  funeral  sermon?  The  text? 
Memorize  the  sentence  quoted  from  the  sermon. 

Leading  Characteristics 

19.  Among  the  qualities  of  character  which  made 
Brainerd's  life  so  largely  fruitful,  which  is  named  first  ? 

20.  What  is  the  second  characteristic  named  ? 

21.  Name  the  other  qualities  referred  to. 

22.  Repeat,  in  substance,  what  is  said  regardine 
Brainerd's  prayer-life. 

Influence  of  his  Memoirs 

23.  Among  those  influenced  by  Brainerd's  Memoirs, 
who  are  named?  Give,  in  substance,  what  was  said  by 
Robertson  and  Gordon. 


David    Brainerd  83 

24.  Memorize  the  quotations  from  Wesley. 

25.  Do  you  agree  with  Wesley  ?     If  so,  why  ? 

References 

Memoirs  of  Brainerd.  Edited  by  J.  M.  Sherwood» 
New  York:     Funk  &  Wagnalls  Co.    $1.50. 

Publicatio7is  of  Home  Mission  Boards  on  Work  Among 
the  Indians. 

Topics  for  Papers  and  for  Class   Consider- 
ation AND  Discussion 

1.  The  Chief  Features  of  Brainerd's  Missionary 
Experiences  at  Crossweeksung. 

See  pages  40-61. 

Memoirs  of  Brainerd.     Sherwood.     Pages  204-250. 

2.  Difficulties  met  by  Brainerd  in  the  prosecution  of  his 
work. 

Pages  1-8 1. 

Memoirs  of  Brainerd.    Sherwood.     Pages  153-191. 

3.  Doctrines  on  which  Brainerd  preached. 

Memoirs  of  Brainerd.     Sherwood.    Pages  203,  261-267. 

4.  Leading  Traits  of  Brainerd's  Character.  How  may 
they  be  reproduced  in  our  own  lives  ? 

Pages  66-76. 

Memoirs    of  Brainerd.     Sherwood.      Pages  xxiii-li., 

344-354- 

5.  Remarkable  Conversions  Among  the  Indians. 
Memoirs  of  Brainerd.     Sherwood.     Pages  251-276. 

6.  Our  own  Denominational  Work  Among  the  Indians. 
Publications  of  your  De7iominational  Home  Mission 

Board  on  Work  Among  the  Indians. 


I  have  now  put  my  hand  to  the 
plow!  O,  Lord,  may  I  never 
t'arn  back,  never  regret  this 
step.  It  is  my  desire  to  live, 
to  labor,  to  die,  as  A  kind  of 
PIONEER  in  advancing  the 
Gospel.  I  feel  a  most 
heavenly  joy  when  my  heart 
is  engaged  in  this  work. 

— John  Mason  Peck 


JOHN    MASON    PECK 


Chronological  List  of  Events  in 
Peck's  Life 

1789.  Born  at  Litchfield  South  Farms,  Litchfield,  Conn- 
ecticut, October  31. 

181 1.  Removed  to  Windham,  Greene  County,  New  York. 

1812.  Licensed  to  preach. 

1813.  Ordained  at  Catskill,  New  York. 

1814-16.     Pastor    Baptist    Church     at    Amenia,    Duchess 
County,  New  York. 

1817-26.     Itinerant  missionary  in  Missouri  and  Illinois. 

1826.  Secured  funds  for  the  founding  of  a  Theological 
Seminary,  at  Rock  Spring,  Illinois. 

1829.  Began  the  publication  of  The  Pioneer,  the  first 
Baptist  journal  published  in  the  west. 

1830-31.     Principal  of  Theological  Seminary,  Rock  Spring, 
Illinois. 

1832.  Published  the  Emigrant's  Guide  ;  began  the  publi- 
cation of  a  monthly  Sunday  school  paper. 

1835.  Aided  in  founding  Shurtleff  College,  at  Upper  Alton, 

Illinois. 

1836.  Aided  in   establishing  a  Theological   Seminary   at 

Covington,  Kentucky. 

1837.  Pastor  at  Rock  Spring,  Illinois. 

1843-45.  Corresponding  Secretary  American  Baptist  Pub- 
lication Society.  Wrote  Life  of  Daniel  Boone. 
Edited  the  Annals  of  the  West. 

1849.     Organized  the  first  German  church  at  St.   Louis. 

1853,  54.     Pastor  at  Covington,  Kentucky. 

1858.     Died  at  Rock  Spring,  Illinois,  March  15. 

86 


Ill 

JOHN    MASON    PECK 

Few  counties  in  America  have  made  such  rich  Litchfield 

contributions  to  the  moral  and  rehgious  life  of  ^^^^^y- 

.  Connecticut 

the  nation,  as  Litchfield  County,  Connecticut. 

There  Lyman  Beecher  was  a  pastor  for  sixteen 
years.  There  Henry  Ward  Beecher,  Harriet 
Beecher  Stowe  and  other  members  of  the 
Beecher  family  were  born.  There,  too,  was 
the  boyhood  home  of  Horace  Bushnell.  In 
that  county,  also,  at  Litchfield  South  Farms, 
on  October  31,  1789,  in  a  simple,  humble, 
Puritan  home,  John  Mason  Peck  was  born. 

There  he  lived  for  eighteen  years,  struggling  Boyhood 
against  the  limitations  of  poverty  and  having 
meager  educational  opportunities.  In  winter 
he  attended  the  common  school.  His  course 
of  study  was  limited  to  spelling,  reading,  writ- 
ing and  a  few  simple  lessons  in  arithmetic. 
Occasionally  a  geographical  or  historical  work 
was  used  as  the  basis  of  a  reading  lesson. 
Geography  had  not  yet  been  introduced. 
Grammar   was  not  taught,  the  scholars   being 

87 


88  Heroes   of   the    Cross 

Aspirations  expected  to  learn    English  by  imitating   their 
teachers. 

Early  there  came  to  him  the  impression  that 
he  ought  to  devote  his  life  to  building  up  the 
Kingdom  of  Christ.  His  outlook  was  unprom- 
ising. He  had  but  few  friends.  He  was  poor, 
uncultivated,  and  the  chief  support  of  his  infirm 
parents.  Young  men  were  not  aided  then  as 
now,  in  their  preparation  for  the  ministry.  As 
he  dwelt  on  his  limitations  and  circumstances 
he  said :  "  No,  no ;  this  can  never  be  —  I  must 
abide  in  the  useful  calling  of  husbandry,  and 
serve  God  in  a  private  station."  He  held  to  this 
determination  a  long  time.  Often,  however, 
he  seemed  to  hear  the  message  of  the  Master : 
If  thou  lovest  me,  feed  my  sheep. 
Earnest  He  was  married  on  May  8,  1809.  Two 
Christians  Y^^^^  l^ter  he  moved  to  Windham,  Green 
County,  New  York,  where  he  found  a  cottage 
in  a  deep  gorge  near  the  head  of  a  mountain 
stream.  Soon  after  his  arrival  at  Windham  he 
united  with  the  Baptist  church.  Hearing  that 
meetings  were  being  held  at  the  Baptist  church 
at  New  Durham,  New  York,  live  miles  from 
his  home,  he  decided  one  Sunday  morning 
to  attend  the  service.  The  decision  proved 
momentous.       He  relates  his  experience  in  this 


John    Mason    Peck  89 

delightful  sketch :  "  My  wife  and  I  arrived  at 
the  place  of  worship  before  any  of  the  members 
who  lived  near  by  made  their  appearance.  As 
they  dropped  in  one  after  another,  they  greeted 
us  with  a  hearty  welcome,  inquiring  if  we  were 
Baptists.  The  facts  being  stated,  the  welcomes 
became  more  cordial  than  before,  and  conversa- 
tion on  religious  subjects  occupied  the  time 
until  the  pastor  arrived,  which,  according  to 
usage,  was  rather  late.  The  brethren  introduced 
us  to  the  pastor  before  he  had  time  to  take  his 
seat  by  the  rough  pulpit  behind  which  he  stood 
to  preach  the  Gospel  to  an  attentive  congrega- 
tion." They  were  made  acquainted  with  nearly 
all  who  were  present.  This  mode  of  reception 
was  not  unusual  with  the  plain  congregations 
of  that  time.  A  few  Sabbaths  later  Peck  and 
his  wife  were  baptized  in  a  quiet  mountain 
stream  that  threaded  its  way  through  a  pictur- 
esque dell. 

These  warm-hearted  members  of  the  church  Callto 
at  New  Durham,  with  their  pastor,  pressed  him  ^i^^^^try 
to  devote  his  life  to  the  ministry.  Only  to 
Peck  himself  was  the  fact  known  that  from  the 
hour  he  became  a  Christian  this  subject  had 
been  on  his  mind.  He  tried  to  excuse  himself 
from    considering    the    matter,   but    unsuccess- 


90  Heroes   of    the    Cross 

fully.  At  a  covenant  meeting  held  in  the  union 
school  house  at  Durham,  on  October  12,  1811, 
he  was  requested  to  declare  his  views  on  his 
obligation  to  preach  the  Gospel.  He  briefly- 
related  his  experiences  and  submitted  the  entire 
matter  to  the  church,  asking  for  a  prayerful 
and  impartial  consideration  of  it.  "In  a  few 
minutes  a  brother  called  me  in,"  said  Peck, 
"  when  I  learned  that  the  church  had  voted  to 
have  me  '  improve  my  gift,'  as  they  expressed 
it,  within  their  limits,  until  they  gained  evidence 
of  my  call  to,  and  qualifications  for,  the  work 
of  the  Christian  ministry.  They  also  voted  that 
I  conduct  the  meeting  and  speak  to  the  con- 
gregation in  the  afternoon  of  the  next  day.  All 
this,  I  learned  afterward,  was  in  accordance  with 
the  old  Baptist  practice,  especially  in  country 
churches.  I  was  not  wholly  unprepared;  at 
various  times  I  had  drawn  up  plans  of  dis- 
courses from  texts  of  Scripture."  Christian  mis- 
sions had  a  pre-eminent  place  in  his  thoughts. 
The  next  day,  before  a  large  congregation, 
he  made  his  first  address  on  a  Scripture  text, 
Mark  16:  15.  At  the  close  he  thought  that  no 
temptation  or  disappointment  would  ever  cause 
him  to  doubt  that  God  had  called  him  to  the 
ministry. 


John    Mason    Peck  91 

In  the  churches  of  those  days  the  Lord  of  ^®®^^°s 
the  harvest  was  often  asked  to  thrust  forth  Ministry 
laborers.  Members  were  alert  to  find  out 
who  were  qualified  and  who  were  called.  His 
own  experience,  and  the  need  of  the  times  for 
men  able  to  teach  the  fundamental  truths  of  the 
Christian  faith,  led  Peck  to  believe  that  churches 
should  seek  for  the  ministry  not  only  young 
men,  but  men  in  middle  life.  It  was  also  his 
conviction  that  if  one  were  really  called  to  the 
Christian  ministry,  he  would  not  wait  until  the 
church  invited  him,  but  would  go  into  some 
destitute  field,  and  by  his  industry  support  him- 
self and  family  while  he  proceeded  to  found  a 
church,  after  the  custom  of  pioneer  preachers  of 
the  Gospel. 

He  so  promptly  and  so  earnestly  stirred  up  At  CatskiU, 
his  gift  by  conducting  Gospel  meetings  in  the  ^®^  ^°^ 
neighborhood  that  the  church  at  New  Durham 
licensed  him  to  preach.  Then  he  was  asked 
to  visit  a  small  church  at  Catskill.  There 
he  found  church  members  neither  united  nor 
aggressive,  but  he  conducted  services  there 
until  the  Spring  of  1812.  He  resolved  to  make 
his  home  at  Catskill ;  to  preach  at  the  Baptist 
church  when  no  other  pastor  was  available ;  and 
to  conduct  a  school  as  a  partial  means  of  support. 


92  Heroes   of   the   Cross 

Spirit  and  Xhe  meetings  of  the  Catskill  church  were 
held  at  the  homes  of  members  and  occasionally 
at  the  court  house.  Peck  did  not  receive  a 
salary,  but,  instead,  the  whole  of  the  "penny 
collection."  He  actually  received  less  than 
four  dollars  a  month,  although  he  conducted 
three  or  four  services  each  week.  Against  this 
meager  support  he  offered  no  protest.  "The 
entries  in  his  journal  at  this  time,"  says  Rufus 
Babcock,  his  biographer,  "breathe  a  pure  and 
excellent  spirit.  One  cannot  read  his  diary  with- 
out being  deeply  impressed  with  his  fervency, 
his  devotedness  to  God,  to  his  Saviour,  and  his 
abiding  sense  of  his  dependence  on  Him."  He 
had  ardent  desires  for  entire  conformity  to  Christ. 
Missionary  In  the  Summer  of  1813  he  received  an  issue 
of  ^he  Baptist  Missionary  Magazine,  It  con- 
tained an  interesting  article  on  missionary  effort 
in  India.  After  reading  it  he  regretted  that  he 
was  unqualified  for  work  in  pagan  lands,  but 
was  comforted  by  the  thought  that  at  home  he 
might  find  opportunity  for  evangelistic  zeal. 
"A  large  part  of  the  American  continent  is  also 
enveloped  in  darkness,"  he  wrote.  "  Yes,  under 
the  immediate  government  of  the  United  States 
there  is  an  open  field  for  missionary  labor. 
How    I    should    rejoice    if  Providence   should 


John    Mason    Peck  93 

open  the  door  for  my  usefulness  and  labors  In 
this  way !  .  .  .  .  O !  that  I  might  first  learn 
to  perform  the  duties  that  come  within  my 
reach,  and  not  presume  to  think  that  I  should 
be  more  faithful  in  another  part  of  the  vine- 
yard!" Recognizing  the  immensity  of  the 
opportunity  for  home  evangelization  and  la- 
menting his  unpreparedness  for  the  sublime 
task  to  which  his  Master  was  calling  him,  he 
resolved  to  increase  his  fitness. 

His  income  at  Catskill  being  insufficient  to  At  Amenia, 
meet  the  growing  demands  of  his  family,  he  ^®^^  ^^^^ 
became  pastor  of  the  Baptist  church  at  Amenia, 
Duchess  County,  N.  Y.  While  there  he  heard 
an  address  by  the  Rev.  Luther  Rice,  in  the  interest 
of  missions,  which  considerably  strengthened  his 
desire  to  give  his  life  to  the  mission  cause. 

With  Mr.  Rice  he  made  a  tour  among  Growing 
churches  in  Central  New  York,  for  the  purpose  f^'^'^^^^^^^^^^ 
of  promoting  missionary  zeal,  during  which  his 
resolve  was  still  further  intensified.  At  one 
point  where  Peck  gave  a  solemn  and  affecting 
address  on  missions,  the  tears,  sobs  and  groans 
of  the  audience  indicated  the  workings  of  the 
Spirit  of  God.  "When  1  reflect,"  he  says, 
"that  but  a  few  years  since,  this  country  was 
but  one   vast  wilderness,   and  proper  mission- 


94  Heroes   of   the    Cross 

ary  ground,  I  must  exclaim,  '  What  hath  God 
wrought ! ' " 

Special  He  was  moved,  particularly,  by  the  need  of 
evangelistic  effort  within  the  vast  section  in- 
cluded in  the  Louisiana  Purchase.  He  offered 
himself*  for  that  work,  and  spent  several  months 
in  Philadelphia,  in  special  study,  for  the  pur- 
pose of  better  qualifying  himself  for  a  life-long 
missionary  crusade. 
Reads      At  this  time  he  began  to  read  the  Memoirs 

Tour  ai  ^  David  Brainerd.  The  record  of  Brainerd's 
complete  devotion  to  Christ  and  his  unabating 
zeal  for  the  salvation  of  the  Indians,  fired  the 
soul  of  Peck  with  new  ardor.  These  words  he 
placed  in  his  journal :  ''  Oh  I  what  would  I 
not  be  willing  to  do  or  suffer  if  I  could  live 
as  devotedly  as  this  eminent  servant  of  God! 
His  piety  and  devotedness  to  the  cause  of 
Christ  affect  me  so  much  that  frequently  I 
shut    up    the    book    and    indulge    myself  in 

meditation  and  prayer 1  feel  not  merely 

to  submit  to  the  hardships  of  a  missionary  life, 
but  ardently  long  to  enter  the  field." 
Crowded  Nearly  every  Sabbath,  and  frequently  during 
^^^^  the  week,  while  he  was  at  Philadelphia,  he 
was  engaged  in  evangelistic  work.  Though 
these  activities  interfered    somewhat  with    his 


John    Mason    Peck  95 

studies,  they  were  on  the  whole  beneficial  to 
him.  He  developed  his  gift  as  an  extempo- 
raneous speaker  and  gained  a  deeper  knowl- 
edge of  the  human  heart.  By  the  request  of 
Mr.  Rice  he  visited  churches  and  associations, 
and  gave  addresses  before  missionary  societies 
at  their  anniversaries,  for  the  purpose  of  awak- 
ening interest  in  behalf  of  world-wide  evangel- 
ization. 

He  outlined  a  scheme  for  his  daily  guidance  Methodical 
throughout  the  winter.  These  were  features  of  ^^^^^s 
it:  Early  rising;  private  prayer;  an  hour 
daily  for  Bible  study;  regular  theological 
studies;  attendance  on  medical  lectures;  study 
of  the  classics;  and  further  study  of  the  Bible. 
He  firmly  decided  that  he  would  let  nothing 
interfere  with  his  plan  for  secret  prayer.  In 
addition  to  this  full  schedule,  he  gave  on  an 
average  three  Gospel  addresses  each  week; 
visited  prisons;  held  personal  conversations 
with  the  prisoners,  and  sought  to  help  the  poor 
and  ignorant  of  the  city. 

In  May,  1817,   a  triennial  missionary    con-  Epoch- 

vention  was  held  at  Philadelphia.     The  action  Making 

.       ^  .         .  Convention 

of  the  delegates  had  an  important  bearmg  on 

Peck's  future  course.     At  this  convention  the 

Board  recommended  a  change  in  its  constitu- 


g6  Heroes    of   the    Cross 

tion,  so  that  its  work  might  include  home 
missions,  and  the  education  of  missionaries. 
Sections  of  America  were  incorporated  with  the 
foreign  field,  and  the  home  work  was  designated 
as  the  "  Domestic  Mission."  This  decision 
guaranteed  the  taking  up  of  work  in  the  west, 
and  gave  Peck  great  joy.  He  was  also  gratified 
by  action  taken,  which  insured  the  founding  of 
classical  and  theological  seminaries  for  the 
education  of  missionary  pastors.  "  Never  did  I 
see  so  heavenly  a  period  in  the  cause  of  religion 
as  the  present,"  he  joyfully  wrote.  "  Events  of 
the  utmost  importance  are  depending  on  the 
developments  of  every  hour.  From  first  to 
last  the  hand  of  God  is  clearly  seen."  Some 
members  of  the  convention  made  proposals  rel- 
ative to  the  domestic  mission  enterprise,  which 
gave  him  great  concern.  It  was  urged  that  the 
work  in  America  be  limited  to  itinerant  efforts 
among  weak  churches,  and  in  towns  already 
evangelized.  Had  this  plan  carried.  Peck's 
purpose  would  have  been  frustrated.  He 
did  not  wish  to  become  a  mere  itinerant, 
or  to  go  out  to  work  entirely  in  behalf  of  the 
Indians. 
Critical  He  was  SO  agitated  by  the  discussion,  and  so 
°^^^  concerned  about  the  outcome  of  it,  that  he  slept 


John    Mason    Peck  97 

but  little  the  night  following.  The  next  morn- 
ing he  realized  that  a  crisis  in  his  life  had  come 
and  expressed  himself  as  follows  :  "  This  day  I 
suppose  will  decide  my  future  prospects.  How 
solemn  the  thought  that  a  few  hours  must 
decide  not  only  with  respect  to  what  I  have 
been  pursuing  for  two  years,  but  what  relates  to 
my  whole  life  in  the  future !  To  God  I  will 
commit  the  whole  concern,  believing  that  He 
will  order  what  is  best  for  His  Kingdom  and 
glory."  At  the  close  of  the  exciting  day,  he  made 
this  record:  "The  long  agony  is  over.  The 
Board  have  accepted  Mr.  Welsh  and  myself 
as  missionaries  to  the  Missouri  territory  during 
our  and  their  pleasure.  .  .  .  From  this  moment 
I  consider  myself  most  sacredly  devoted  to  the 
mission.  O  I  Lord,  may  I  live  and  die  in  the 
cause."  Like  his  great  missionary  predecessor, 
Paul,  he  believed  himself  to  be  an  apostle  by 
the  will  of  God.  He  was  ready  to  go  forth,  at 
any  cost  of  labor  and  self-sacrifice,  to  further  the 
cause  to  which  he  had  unreservedly  given 
himself 

He  crowded  with  engagements  the  days  that  Breaking 
preceded    his  journey    westward.       He    made  '^^^^  ^'^^^ 
addresses  at  missionary  anniversaries   in   Con- 
necticut,    Massachusetts     and     eastern     New 


98  Heroes   of  the   Cross 

York;  he  formed  several  auxihary  missionary 
societies;  he  preached  a  sermon  nearly  every 
day.  Encouragements  met  him  at  every 
step.  At  last  the  long  watched  for  hour  for 
the  momentous  journey  came.  His  parting 
was  pathetic.  "Friday  afternoon,  July  25, 
1817,  saw  a  little  one-horse  wagon  leaving  the 
door  of  Asa  Peck,  Litchfield,  with  its  precious 
freight.  They  had  read  the  closing  part  of  the 
twentieth  chapter  of  the  Acts,  had  knelt  down  and 
prayed  together,  and  with  such  sad  farewells  as 
were  almost  overwhelming,  our  brother  with 
his  little  family  set  forth  on  their  journey  of 
more  than  twelve  hundred  miles,  not  expecting 

to  meet  again  on  earth The  mother  said : 

'  If  the  Lord  hath  need  of  him — only  son  as  he 
is,  and  we  are  growing  old,  let  His  will  be 
done.  He  gave,  and  though  very  precious  to 
us  was  this  gift,  yet  if  there  is  a  needs  be  for  the 
sacrifice,  God  forbid  that  I  should  hinder  his 
devotedness  to  his  Saviour  and  mine.'  The 
father  yielded  to  his  own  overmastering  sensi- 
bilities, and  as  the  little  wagon  drove  from  the 
door,  his  loud  outcries  of  grief  were  the  last 
sounds  which  fell  on  the  ears  of  the  departing 
ones."  On  the  following  Sunday  his  aged 
father  and  mother  asked  the  congregation  in  the 


John    Mason    Peck  99 

little  New  England  church   to  pray  for  tlieir 
beloved  travelers. 

Now,  we  go  from  New  York  to  St.  Louis  Moving 
in  thirty  hours  and  in  great  comfort.  Then,  estward 
four  months  were  required,  and  the  trip  was 
marked  by  exposure,  fatigue  and  danger.  This 
little  missionary  family  were  one  month  going 
from  Philadelphia  through  Pennsylvania  and 
over  the  Alleghany  mountains.  The  journey 
through  Ohio  required  three  weeks.  During 
the  latter  part  of  their  pilgrimage  they  passed 
through  a  wilderness  one  hundred  and  forty- 
five  miles  in  extent.  When  they  reached  Ken- 
tucky and  Illinois,  they  found  many  wretched 
villages.  The  roads  were  poor.  The  rivers 
had  overflowed  their  banks,  making  it  neces- 
sary for  the  travelers  to  go  through  deep  mud. 
It  was  decided  that  Peck  and  his  family  should 
take  a  small  keel-boat  for  St.  Louis,  while 
Welsh,  his  missionary  associate,  should  remain 
at  Shawneetown  and  conduct  religious  meetings. 

The  boat  in  which  Peck  and  his  family  em-  in  Peril  of 
barked   was  entirely  inadequate.     Their  food  Waters 
supply  was  poor  and  insufficient.     Their  cook- 
ing utensils  were  few.     "  Ours  is  destined  to  be 
a  life  of  privation,  trial  and  hardship,"  he  wrote. 
"All    this    I    anticipated    before    engaging    in 


loo  Heroes    of   the   Cross 

missionary  work.  I  again  begin  to  feel  the 
same  devotion  to  the  cause,  and  the  same 
wilhngness  to  be  a  sufferer,  if  that  will  advance 
the  cause  of  the  Son  of  God,  which  used  to 
animate  me."  Their  boat  met  adverse  winds 
and  waves  which  threatened  its  destruction. 
The  captain,  to  secure  food  for  his  passengers, 
went  into  the  forest  to  shoot  deer.  For  several 
days  he  was  lost.  Meanwhile  the  life-boat 
drifted  away.  Wind  and  water  beat  fiercely 
against  the  keel-boat  and  the  passengers  feared 
that  it,  also,  would  break  away  from  its  moor- 
ings and  be  wrecked. 
St.  Louis  Having  conquered  all  opposing  forces  they 
reached  St.  Louis.  There  they  found  nearly 
all  the  houses  and  rooms  occupied.  The  town 
was  without  hotels  and  boarding-houses,  except 
a  French  tavern  for  farmers.  Most  of  the 
merchants  lived  in  their  stores  and  were  their 
own  cooks.  Even  the  largest  dwelling  houses 
contained  but  two  or  three  small  rooms  and 
were  one  story  high.  Peck  paid  twelve  dollars 
monthly  for  one  room  which  his  family  occupied. 
A  small  room  which  Welsh  secured  for  his 
school,  fourteen  by  sixteen  feet,  cost  fourteen 
dollars  a  month.  Sugar  sold  for  thirty  cents  a 
pound;  coffee  for  over  sixty  cents;  and  inferior 


John    Mason    Peck  loi 

flour  was  twelve  dollars  a  barrel.     Prices  for 
other  food  supplies  were  equally  high. 

Among  the  leading  professional  and  business  Moral 
men,  and  civil  and  military  officers,  were  a  large  Conditions 
number,  who,  "for  men  of  the  world,  and 
destitute  of  any  strong  religious  principles,  were 
not  gross,  but  respectable.  Some  of  them,  in 
1831,  and  at  subsequent  periods,  made  a  pro- 
fession of  true  religion,  joined  the  Christian 
church,  and  lived  and  died  as  Christian  men 
should  do."  There  was  another  class  far  less 
reputable.  Peck  stated  that  one-half,  at  least, 
of  the  Anglo-American  population  were  infidels 
of  a  low,  indecent  grade,  and  utterly  worthless. 
Of  this  class  he  was  unable  to  recall  a  single 
person  who  was  reclaimed  from  his  evil  life,  or 
who  became  a  respected  citizen.  Foreign 
emigration  to  the  territory  had  not  begun. 
These  Anglo-Americans  despised  and  vilified 
religion.  They  were  vulgarly  profane,  even  to 
the  worst  forms  of  blasphemy.  Their  nightly 
orgies  were  scenes  of  drunkenness  and  revelry. 
Among  the  profane  rites  that  they  observed 
were  a  mock  celebration  of  the  Lord's  Supper 
and  the  burning  of  the  Bible. 

The  boast  was  made  that  the  Sabbath  never  Sabbath 
had    crossed,    and    never    should    cross,    the  Desecration 


I02  Heroes   of   the   Cross 

Mississippi.  "The  Sabbath  was  a  day  of 
hilarity,  as  in  all  Roman  Catholic  countries. 
Dances,  billiards,  cards  and  other  sports  made 
the  pastime.  On  the  Sabbath  the  billiard  rooms 
were  crowded  with  gamblers.  In  some  of  the 
stores  more  trading  was  done  than  on  any  other 
day  of  the  week.  Carts  and  wagons  from  the 
country  came  to  market  and  provisions  were 
sold  at  retail  throughout  the  village." 
Negroes  St.  Louis  had  a  large  negro  population,  of 
whom  but  two  had  received  religious  instruc- 
tion. On  Sundays  these  negroes  gathered  in 
an  open  square,  danced,  drank  and  fought. 
One  summer  the  Governor  had  to  call  out  a 
military  company  to  suppress  a  Sunday  riot. 
Peck  thought  the  character  of  the  negroes  "a 
tolerably  correct  index  to  the  character  of  the 
white  population."  He  found  them  to  be  imita- 
tive of  evilly  disposed  white  people^  The  im- 
morality of  the  negroes  led  the  missionaries 
to  make  extraordinary  efforts  to  reclaim  them. 
Bibles  Through  the  exertion  of  a  prominent  layman 
of  St.  Louis,  a  box  of  Bibles  was  obtained  from 
the  Connecticut  Bible  society,  and  distributed 
to  families  throughout  the  surrounding  region. 
Previously  Bibles  could  not  be  obtained  on  the 
frontier.       Peck   states   that   the   only   way   a 


John    Mason    Peck  103 

family  had  been  able  to  secure  a  Bible  was  to 
request  a  friend,  on  his  way  back  to  the  eastern 
states,  to  buy  one  and  bring  it  with  him  in  his 
saddle  bag. 

Peck  and  his  colleague,  Welsh,  rented  a  Evangelistic 
school  room  and  began  teaching.  On  Sundays,  ^gi^^^^g^ 
they  used  this  room  for  church  services,  and  on 
Wednesdays,  for  the  mid-week  prayer  meeting. 
In  February,  1818,  a  small  church  was  formed 
and  the  following  April  several  persons  were 
baptized.  Three  thousand  dollars  were  secured 
for  a  church  building,  a  desirable  site  was 
obtained  and  in  June  ground  was  broken. 

To  the  lower  grades  of  the  day  school  which  Public 
they  established,  children  were  admitted  regard-   ^^  ^^^  ^°*^ 
less   of   their   ability   to    pay   tuition.       Peck 
began  a  series  of  popular  lectures  on  elementary         ' 
subjects  which  were  largely  attended.     A  Sun- 
day school  was  opened  for  negro  children  and 
nearly   one    hundred    were    enrolled.      Several 
members  of  the  school  were  converted.    "  Most 
of  these   colored  people   were   slaves;    and  al- 
though the  missionaries  were  careful  to  admit 
none  without  permission  of  their  masters,  yet 
when  the  religious  influence  began  to  manifest 
itself  among  them,  the  sons  of  Belial  began  to 
sound  out  notes  of  remonstrance   and  alarm, 


I04  Heroes   of   the   Cross 

and  some  were  withdrawn  from  the  school."  It 
was  the  hope  of  Peck  that  all  Protestant  Chris- 
tians might  be  led  to  unite  in  an  effort  to 
advance  the  cause  of  Christ.  To  this  end 
monthly  missionary  concerts  were  regularly 
held.  In  addition  to  conducting  these,  and 
other  regular  services  at  St.  Louis,  the  mis- 
sionaries visited  destitute  settlements,  both  nearby 
and  remote,  and  filled  preaching  engagements. 
First  Peck's  description  of  his  first  visit  to  Illinois 
^^^^°Tour  contains  much  that  is  of  striking  interest.  He 
found  that  the  churches  there  required  a  unani- 
mous vote  on  all  matters  relating  to  fellowship. 
"  This  was  called  '  working  by  oneness,' "  said 
Peck,  "and  one  selfish  or  headstrong  man  or 
woman  could  keep  the  church  in  a  state  of 
turmoil  for  a  twelvemonth  —  an  admirable 
method  of  keeping  the  '  unity  of  the  spirit  in 
the  bond  of  peace !'....  Upon  the  open- 
ing of  a  meeting,  the  first  question  was  to 
inquire  whether  all  were  in  peace.  This  always 
meant,  '  Now,  brethren,  think  over  your  griev° 
ances  and  hurts,  and  see  if  you  can  furnish  any 
cause  for  complaint  against  a  brother  or  sister.' 
It  is  astonishing  to  notice  what  trifling  things 
made  these  'hurts' — as  this  was  the  slang  term 
to  express  their  grievances.    The  most  frivolous 


John    Mason    Peck  105 

and  insignificant  charges  would  get  into  the 
church  through  this  back  door."  These  quarrel- 
some churches  were  short-lived,  but  the  effect 
of  the  spirit  indulged  was  to  hinder  for  a  long 
time  the  growth  of  Christianity.  While  on 
this  tour,  Peck  made  inquiries  respecting  the 
condition  of  the  schools.  He  learned  that 
most  of  the  teachers  were  inefficient  and  the 
schools  injurious.  Occasionally  he  came  upon 
a  well-conducted  school,  in  charge  of  an  ex- 
perienced teacher.  He  also  sought  and  visited 
Baptist  families. 

One   family,  on   whom  he   decided  to  call,  A  Typical 

lived  off  the  main  road.     He  could  reach  their  ^°°^®^ 

Home 

home  only  by  going  through  what  was  called 
a  "hurricane,"  a  tract  of  timber  over  which  a 
tornado  had  passed.  This  area  extended  about 
three  miles.  It  was  with  extreme  difficulty  that 
he  made  his  way  across  fallen  trees,  some  of 
them  large  oaks  two  or  three  feet  in  diameter, 
many  of  them  twisted  from  the  stump  and 
splintered  for  fifteen  or  twenty  feet.  These  lay 
in  every  direction.  For  two  hours  he  worked 
his  way  through  this  trackless  jungle,  and 
finally  reached  his  destination.  "The  mem- 
bers of  this  family,"  he  says,  "  were  specimens  of 
the  squatter  race  found  on  the  extreme  frontier 


io6  Heroes  of   the  Cross 

in  early  times."     Peck  gives  this  intensely  inter- 
esting description  of  what  he  found : 

A  single  log  cabin  of  the  most  primitive  structure  was 
situated  at  some  distance  within  the  corn  field.  In  and 
around  it  were  the  patriarchal  head  and  his  wife,  two 
married  daughters  and  their  husbands,  with  three  or  four 
little  children,  and  a  son  and  a  daughter  grown  up  to  man- 
hood and  womanhood.  The  old  man  said  he  could  read,  but 
'  mighty  poorly.'  The  old  woman  said  she  wanted  a  •  hyme ' 
book,  but  could  not  read  one.  The  rest  of  this  romantic 
household  had  no  use  for  books  or  '  any  such  trash. '  I  had 
introduced  myself  as  a  Baptist  preacher,  traveling  through 
the  country  preaching  the  Gospel  to  the  people.  The  old 
man  and  his  wife  were  Baptists,  at  least  had  been  mem- 
bers of  some  Baptist  church  when  they  lived  '  in  the  settle- 
ments.' The  'settlements,' with  this  class  in  those  days, 
meant  the  back  part  of  Virginia  and  the  Carolinas,  and 
in  some  instances  the  older  sections  of  Kentucky  and  Ten- 
nessee, where  they  had  lived  in  their  earlier  days.  But 
it  was  a  mighty  poor  chance  for  Baptist  preaching  where 
they  lived.  The  old  man  could  tell  me  of  a  Baptist 
meeting  he  had  been  at  on  the  St.  Francois,  and  could 
direct  me  to  Elder  Farrar's  residence  near  St.  Michael. 
The  old  woman  and  the  young  folks  had  not  even  seen  a 
Baptist  preacher  since  they  had  lived  in  the  territory — 
some  eight  or  ten  years.  Occasionally  they  had  been  to 
a  Methodist  meeting.  This  was  the  condition  of  a  numer- 
ous class  of  people  scattered  over  the  frontier  settlements 
of  Missouri.  The  traveling  missionary  was  received  with 
all  the  hospitality  the  old  people  had  the  ability  or  knew 
how  to  exercise.  The  younger  class  were  shy  and  kept  out 
of  the  cabin,  and  could  not  be  persuaded  to  come  in  and 
hear  the  missionary  read  the  Scriptures  and  offer  a  prayer. 

There  was  evidence  of  backwardness,  or  some  other 
propensity,  attending  all  the  domestic  arrangements.  It 
was  nine  o'clock  when  I  reached  the  squatter's  cabin,  and 


John    Mason    Peck  107 

yet  no  preparation  had  been  made  for  breakfast.  The 
beds,  such  as  they  were,  remained  in  the  same  condition  as 
when  the  lodgers  first  crawled  from  their  nests  in  the 
morning.  The  young  women  appeared  listless.  Not  a 
table,  chair,  or  any  article  of  furniture  could  be  seen. 
These  deficiencies  were  common  on  the  frontier;  for 
emigrations  from  the  settlements  were  often  made  on  pack- 
horses,  and  no  domestic  conveniences  could  be  transported, 
except  the  most  indispensable  cooking-utensils,  bedding, 
and  a  change  or  two  of  clothing.  .  .  .  Our  landlady  having 
nothing  in  the  shape  of  a  table  substituted  a  box.  On  this 
she  spread  a  cloth  that  might  have  answered  any  other  pur- 
pose than  a  table  cloth.  The  table  furniture  was  various. 
For  knives,  three  or  four  hunting  knives  answered.  The 
plates  were  broken,  or  melted  pewter  ones,  except  a  single 
earthern  one  with  a  notch  broken  out,  which,  with  a  broken 
fork,  was  placed  for  the  stranger  to  nse.  .  .  .  The  viands  now 
only  need  description  to  complete  this  accurate  picture  of 
real  squatter  life.  The  rancid  bacon  when  boiled  could 
have  been  detected  by  a  foetid  atmosphere  across  the  yard, 
had  there  been  one.  The  snap-beans,  as  an  accompaniment, 
were  not  half  boiled.  The  sour  milk  taken  from  the  churn, 
where  the  milk  was  kept  throughout  the  whole  season,  as 
it  came  from  the  cow,  was  'no  go.'  The  article  on  which 
the  traveler  made  a  hearty  breakfast,  past  ten  o'clock  in 
the  morning,  was  the  corn,  boiled  in  fair  water.  Accord- 
ing to  universal  custom  among  the  squatter  race,  the  men 
ate  first,  the  women  followed,  and  if  the  company  were 
numerous,  the  youngsters  and  children  followed  in  regular 
succession.  We  give  this  as  a  fair  specimen  of  hundreds  of 
families  scattered  over  the  extreme  frontier  settlement  in 
1818-19. 

In  1818,  the  missionaries  at  St.  Louis  organ-  Missionaries 

ized  a  society,  embracing  all  denominations  in  Organize 

Illinois  and  Missouri.     It  was  the  first  society 

for  philanthropic  or  missionary  purposes  organ- 


io8  Heroes    of   the    Cross 

ized  west  of  the  Mississippi.  Its  object,  in  the 
words  of  Peck,  was  to  aid  in  spreading  the 
Gospel  and  in  promoting  common  schools  in 
the  western  part  of  America,  both  among  the 
whites  and  the  Indians.  The  prosecution  of  this 
plan  for  three  years  resulted  in  the  establishment 
of  over  fifty  schools  in  Missouri  and  Illinois, 
in  the  place  of  schools  conducted  by  drunken 
and  illiterate  teachers.  "Thus  in  educational 
as  in  spiritual  lines,"  says  the  Rev.  Howard  B. 
Grose,  "  Peck  proved  himself  a  man  of  pro- 
found insight  into  the  needs  of  the  west,  if  a 
Christian  citizenship  and  civilization  of  true 
and  high  type  were  to  be  developed.  He  rec- 
ognized the  essential  relation  between  the 
Christian  school  and  the  home  and  the  church, 
and  gave  careful  attention  to  all  three  as  the 
sources  of  an  intelligent  and  vital  Christianity; 
and  he  realized  the  urgent  need  of  an  educated 
ministry  in  a  day  when  many  regarded  educa- 
tion as  unnecessary,  if  not  a  snare.  It  meant 
much  to  the  new  section  to  have  as  leader  one 
whose  vision  was  as  broad  as  his  spirit  of  initia- 
tive was  alert  and  powerful." 
Toilsome  The  years  1817  to  1836  were  crowded 
°"^^  with  long,  laborious  missionary  expeditions. 
In  his  efforts  to  evangelize  his  great  parish  he 


John    Mason    Peck  109 

was  indefatigable.  Frequently  these  tours  were 
made  extremely  difficult  by  the  untoward  con- 
dition of  the  roads  and  by  overflowing  creeks 
and  rivers.  It  being  necessary  for  Peck  to 
cross  a  creek  which  was  flooded,  his  host,  with 
an  ox  team,  drew  to  the  watercourse  a  large 
trough.  The  missionaries  and  their  baggage 
were  put  in  this  improvised  canoe,  and  their 
horses  were  forced  to  swim  across  the  river  by 
the  side  of  it. 

He  met  pastors  who  strongly  opposed  mis-  Anti-mis- 
sions.    They  were  obstinate  and  did  not  recog-  ^^^^  Pastors 
nize  individual  responsibility.     In  consequence 
of  their  views  they  were  prayerless,  objected  to 
the  use  of  means  in  the  conversion  of  men,  and 
denied    the    necessity   of   sending    the    Gospel 
to  the  destitute.     At  one  meeting  they  passed  a 
resolution  debarring  from  a  seat  any  one  who 
was  a  member  of  a  missionary  society.     One  of 
their    number  was    asked    to    state    clearly    his 
objection  to  missionarieSo    His  reply  was:  "We 
don't  care   any  thing  about  them  missionaries 
that's  gone   amongst  them  heathens  'way   off 
yonder.     But  what  do  they  come   among  us 
for?     We   don't  want  them  here  in  Illinois." 
The  moderator  answered :    "  We  live  in  a  free 
country,    and     Baptist    churches    love     liberty. 


no  Heroes   of   the   Cross 

We  need  not  give  them  money  unless  we 
choose,  and  we  are  not  obhged  to  hear  them 
preach  if  we  do  not  Hke  them.  Come,  Brother 
J n,  let  the  church  know  your  real  objec- 
tions." The  reply  was :  "  Well,  if  you  must 
know,  brother  moderator,  you  know  the  big 
trees  in  the  woods  overshadow  the  little  ones ; 
and  these  missionaries  will  all  be  great  and 
learned  men,  and  the  people  will  all  go  to  hear 
them  preach,  and  we  shall  all  be  put  down. 
That's  the  objection." 
Southern  Qn  a  visit  to  Southern  Missouri,  Peck 
slept  the  first  night  on  a  buffalo  skin.  He  said 
that  the  puncheon-floor  with  the  skin  for  a  bed 
and  a  saddle  tree  for  a  pillow,  furnished  no  mean 
lodging  in  those  frontier  times.  Such  physical 
discomforts  were  of  minor  importance  in  com- 
parison with  the  forces  of  evil  against  which  he 
fought.  At  one  place  he  secured  sixty  dol- 
lars with  a  promise  of  one  hundred  and  fifty  dol- 
lars in  addition,  for  the  purpose  of  engaging  a 
pastor.  Some  members  of  the  church  were  apa- 
thetic and  covetous,  however,  and  the  minority, 
who  had  pledged  the  money  and  whose  spirit 
was  excellent,  were  overshadowed.  The  majority, 
in  Peck's  view,  were  under  the  influence  of  the 
evil  one.     "  These  men,  who  were  blinded,  like 


John    Mason    Peck  iii 

the  persecutors  of  Christ,  at  a  meeting  after  my 

departure  voted  that  the  subscription  papers  be 

brought  forward  and  burnt.    I  regret  this,"  writes 

Peck,  "  as  the  first  overt  act  by  the  anti-mission 

faction  in  Missouri."     The  older  people,  who 

strongly  opposed  this  unjust  action,  endured  their 

severe  trial  meekly  and  patiently.     The  church 

decayed. 

Most  of  the  people  he  met  were  indifferent  to  ignorance 

Christianity.     Not  many  could  read.     Only  a  ^°^ 

Aoathv 
few   had    Bibles.       Not     a    family   knew    the 

name  of  a  missionary.  They  could  not  under- 
stand why  ministers  should  leave  their  own  pas- 
torates to  preach  the  Gospel  in  destitute  sections. 
Schools  were  scarce.  A  half-savage  life  appeared 
to  Peck  to  be  the  choice  of  the  people.  Not  all 
were  of  this  class.  He  found  some  who  exerted 
themselves  to  improve  their  own  condition 
and  that  of  their  neighbors,  by  conducting  Bible 
classes  and  Sunday  schools.  On  his  return,  De- 
cember 6,  1818,  he  preached  a  missionary  sermon 
on  the  text,  Mark  16 :  19-20,  and  secured  a  con- 
tribution for  missionary  work  within  the  territory. 
It  was  the  first  sermon  preached  in  St.  Louis  for 
the  securing  of  an  offering  for  missions. 

Peck    strongly    approved    of  the    itinerant:  circuit 
preaching  system,  believing  it  to  be  economical,  Pleaching 


112  Heroes    of   the    Cross 

sensible,  and  effective.  Through  it  tlie  needs 
of  the  destitute  were  met  and  weak  churches 
were  strengthened.  He  called  it  an  apostolic 
mode,  adapted  to  the  circumstances  of  new  and 
sparsely  settled  districts. 
•  Another  pj^  next  made  a  two  months'  tour  on  the 
north  side  of  the  Missouri  river.  Members  of 
his  family  were  ill,  but  he  had  made  appoint- 
ments and  resolved  to  go  forward.  He  believed 
an  itinerant  missionary  should  take  this  course 
and  trust  his  family  to  the  care  of  God.  He 
stated  that  he  had  never  been  disappointed  when 
he  had  thus  exercised  faith  in  his  heavenly 
Father. 
Daniel  On  this  journey  he  met  Daniel  Boone,  the 
°^^^  famous  Kentucky  hunter  and  pioneer.  During 
their  conversation,  Boone  spoke  solemnly 
about  being  a  creature  of  Providence  and 
said  he  believed  he  had  been  designed  by 
heaven  as  a  pioneer  in  the  wilderness  for  the 
advancement  of  civilization  and  the  extension 
of  the  country. 

Indian       Xhe   lives  of  the   early   settlers   were   made 
Persecution  .  ,  ,  ,  r    t     t  r-.i 

precarious    by    the    attacks    oi    Indians.       Ihe 

Indians  stole  into  settlements,  took  away  large 

numbers    of  horses,    robbed  residents  of  other 

property    and    frequently    committed  murder. 


John    Mason    Peck  113 

The  "Boone's  Lick  Country,"  where  many  of 
their  attacks  were  made,  was  not  recognized  as 
a  part  of  the  territory  of  Missouri,  therefore  the 
residents  fought  in  their  own  behalf.  Some  of 
the  pioneer  residents  of  Kentucky  built  forts  for 
the  protection  of  the  people.  They  were  not 
used  as  residences,  except  when  there  was  a 
liability  of  an  encounter  with  the  Indians. 
Scouts  paroled  the  forests  and  surrounding  settle- 
ments, were  on  the  lookout  for  Indians  and 
strove  to  protect  the  stock  of  the  inhabitants. 

In  the  homes  of  most  of  the  people  books  Books 
were  exceedingly  scarce.  A  few  families,  how- 
ever, had  good  libraries,  but  they  were  little 
used.  Peck's  discovery  of  one  of  Goldsmith's 
works,  and  other  valuable  books,  is  noted  as  an 
event.  Literature  was  unknown  in  many  of 
the  log  cabins.  The  settlers  were  so  busily 
engaged  in  farming,  in  land  speculation,  and  in 
other  pursuits  for  the  securing  of  a  livelihood, 
that  they  gave  but  little  thought  to  the  cultiva- 
tion of  their  minds. 

The  environment  of  many  early  settlers  was  Destitute 
deplorable   and   depressing.      Peck   found   one  Homes 
cabin,    twelve    feet    square,  having   a   floor  of 
earth.     In  it  eight  persons  lived.     The  wild  deer 
skins  which   clothed   them  were   covered  with 


114  Heroes   of   the    Cross 

grease  and  dirt.  The  prayer  offered  by  Peck 
was  the  first  prayer  the  young  people  of  the 
family  had  heard.  These  children,  and  the 
children  of  many  other  families,  had  grown  into 
manhood  and  womanhood  without  mental 
or  moral  discipline.  Many  parents,  Peck  said, 
made  no  effort  whatever  to  discipline  their 
children,  or  to  restrain  their  passions. 
Mission  A  Strong  anti-mission  sentiment  on  the  part 
J.  ,  °^^    of  members  of  some  of  the  churches,  resulting 

Dissolved  In  active  hostility  to  missionary  effort  at  home 
and  abroad;  erroneous  reports  on  the  necessity 
of  missionary  work  within  the  bounds  of  the 
Louisiana  purchase ;  and  a  wrong  supposition 
that  missionaries  were  rapidly  going  to  the 
territory,  led  the  Board  of  Missions  in  Philadel- 
phia to  close  the  western  mission,  in  1820. 
Welch  was  requested  to  go  on  with  his  work  in 
St.  Louis  as  a  private  minister.  Peck  was 
asked  to  remove  to  Fort  Wayne,  Indiana,  and 
there  join  the  Rev.  Mr.  McCoy  in  work  among 
the  Indians. 

Suffering  It  was  a  time  of  great  sorrow  and  perplexity 
to  Peck.  The  sudden  ending  of  his  three  years' 
relation  to  the  Missionary  Board  surprised  and 
shocked  him.  His  oldest  son,  a  boy  of  great 
promise,  died.      Two  days  later  his  brother-ir- 


John    Mason    Peck  115 

law  died.  Peck  himself  was  severely  ill  for 
a  long  period.  Chastened  by  these  great  afflic- 
tions, he  took  up  his  missionary  and  evangelistic 
work  with  renewed  zeal. 

In  a  full  statement  which  he  made  on  pre-  Facts 
vailing  conditions,  he  said  that  but  one  Baptist  ^^^^^^ 
preacher  had  emigrated  to  Missouri,  since  his 
own  arrival  there  three  years  before.     Not  more 
than  two  or  three  had  gone  to  Illinois.     The 
region  was  deplorably  destitute.     He  spoke  of 
his  own  sphere  as  widening  and  said  that  he 
was  unable  to  visit  even  one-half  of  the  destitute 
churches  and    settlements  that  pleaded  for  the 
Gospel. 

The  Massachusetts  Baptist  Missionary  Society  New 
appointed  him  as  their  first  representative  in  the  ^®^^^^^^" 
territory,  with  an  allowance   of  five   dollars  a 
week.     This  small  compensation  relieved  him 
from  considerable  anxiety  respecting  finances. 

In  the  winter  of  1823  he  was  distressed  by  Opposition 
the  opposition  of  many  ministers  to  missionary 
effort.  Their  attitude  grieved  him.  Peck 
states  that  a  conspiracy  was  formed  to  put  down 
missionaries.  The  cause  of  it,  he  believed,  was 
the  fear  on  the  part  of  some  of  the  ministers 
that  their  influence  would  decrease  if  missionaries 
came    in.      "Their   influence    must    be    small, 


ii6  Heroes   of   the    Cross 

indeed,"  was  his  comment.  He  read  through 
his  personal  diary  for  1815-16,  in  which  he  had 
pledged  himself  to  submit  to  all  the  hardships 
involved  in  the  life  of  a  missionary,  and  in 
which  he  also  stated  that,  if  necessary,  he  would 
submit  to  impeachment  of  his  motives,  and 
the  casting  out  of  his  name  as  evil. 
optimistic  Hq  rejoiced  in  his  work,  and  prosecuted  it 
with  satisfaction.  Obstacles  did  not  dishearten 
him,  or  quench  his  ardor.  He  took,  rather, 
this  sane  view  of  his  trials :  "  I  might  dwell  on 
the  difficulties  attendant  on  an  itinerating  life, 
as  absence  from  home,  exposure  to  sickness, 
storms,  cold,  mud,  swimming  rivers,  and  not 
infrequently  rough  fare — but  these  are  trifles, 
not  worthy  of  one  moment's  anxious  concern. 
To  live  and  labor  for  Him  who  died  for 
the  redemption  of  man,  is  the  highest  favor 
which  we  need  seek  after  in  this  transitory 
life." 
A  On  one  of  his  circuits  Peck  found  a  woman, 
merge  ^^lo^  with  eight  members  of  her  family,  had 
lived  fourteen  years  in  the  wilderness,  without 
any  religious  instruction.  During  that  time 
she  had  heard  only  four  sermons.  When 
he  told  her  that  he  was  a  minister,  she  was  so 
affected  that  she  wept  and  was  speechless.    Her 


John    Mason    Peck  117 

children    had    grown    up    in    ignorance  of  the 
Scripture,  causing  her  great  sorrow  of  heart. 

Bibles  were  scarce.  Consequently  he  planned  Bible 
to  form  societies  for  their  distribution  and  was  °^^®^^®^ 
appointed  an  agent  of  the  American  Bible 
Society.  He  addressed  many  important  meet- 
ings, leaving  at  the  places  visited  copies  of  the 
Bible  to  be  given  out  by  local  managers.  He 
led  teachers  to  use  the  New  Testament  as  a 
text-book,  and  on  one  tour  succeeded  in  having 
it  introduced  in  five  public  schools.  He  was 
convinced  that  the  placing  of  Bibles  in  homes 
would  overcome  prejudice  against  missions. 

There  were  formidable  difficulties.  Occa-  Varied 
sionally,  through  unbelief  or  lukewarmness,  his  '^^^^^^ 
efforts  to  organize  Bible  societies  were  strongly 
opposed.  Then,  too,  after  he  had  made  appoint- 
ments for  Bible  society  meetings  and  anniver- 
saries, and  had  set  out  on  long  pilgrimages  over 
bad  roads,  overflowing  creeks  and  bridgeless 
streams,  he  would  find  upon  his  arrival  that 
through  the  carelessness  of  officers  of  local  soci- 
eties, the  meetings  had  not  been  arranged.  But 
indifference,  false  reports,  antagonistic  conditions, 
did  not  cause  him  to  lose  heart.  As  he  looked 
back  over  his  missionary  life  he  had  no  regrets : 
**  Though  my  lot  is  not  what  1  expected,  yet  I 


ii8  Heroes  of   the   Cross 

have  hitherto  been  enabled  to  act  on  the  great 
principle  I  adopted  at  first,  namely,  that  my 
time,  property,  talents,  family,  body,  soul  and 
all  that  I  have  and  am,  are  sacredly  consecrated 
to  the  missionary  cause,  as  God's  providence  may 
order  and  direct." 
Vigorous  On  one  tour,  lasting  forty-five  days,  he  rode 
on  horseback  eight  hundred  and  thirty  miles, 
preached  twenty-seven  times,  formed  five  Bible 
societies,  attended  four  Baptist  associations,  two 
Methodist  camp-meetings,  besides  making  a 
number  of  addresses  and  preparing  the  way  for 
other  Bible  societies.  On  another  route  he  rode 
over  three  hundred  miles.  "This  circuit,"  he 
said,  "  is  suitable  for  an  active  missionary  in  this 
country  to  ride  over  in  one  month,  and  preach 
thirty  times,  besides  keeping  alive  Bible  societies 
and  Sunday  schools  and  looking  after  the  dis- 
cipline of  the  churches."  The  diligence  with 
which  he  prosecuted  his  work  is  shown  by  these 
brief  summaries.  Here  is  his  resume  of  another 
expedition :  "  I  have  been  absent  from  home 
fifty-three  days;  have  traveled  through  eighteen 
counties  in  Illinois,  and  nine  in  Indiana,  ridden 
nine  hundred  and  twenty-six  miles,  preached 
thirty-one  times,  besides  delivering  several 
speeches,  addresses  and  lectures.     I  have  been 


John    Mason    Peck  iig 

enabled  to  revive  three  Bible  societies ;  to  es- 
tablish seven  new  societies ;  to  visit  and  give 
instruction  and  encouragement  in  the  manage- 
ment of  two  societies  formed  without  my  aid  ; 
and  to  provide  for  the  formation  of  four  others. 
I  have  aided  in  forming  three  Sabbath  school 
societies  and  in  opening  several  schools  where 
no  societies  existed,  and  improved  many  import- 
ant opportunities  to  aid  the  great  cause  in  various 
ways." 

After  six  years  of  solitary  work  in  the  great  An 

west,  he  decided  that  it  would  benefit  the  cause  ^^^^^^^ 

.  .  .  Tour 

if  he  visited  churches  in   New   England  and 

New  York  for  the  purpose  of  reporting  what 
had  been  achieved  and  what  new  enterprises 
ought  to  be  undertaken.  There  is  good  author- 
ity for  the  statement  that  he  was  the  first,  who, 
from  minute  and  thorough  general  knowledge, 
appealed  to  the  Baptist  churches  of  the  east 
to  come  promptly  and  energetically  to  the  help 
of  their  less  favored  brethren  of  the  west. 

He  began  his  difficult  trip  east  on  February  Broad 
22,  1826,  traveling  on  horseback  to  Cincinnati,  ^^^^^ 
a   distance   of  three    hundred   and   forty-eight 
miles.     At  a  meeting  of  the  Baptist  Missionary 
Society,  he  offered  a  plan  for  home  missionary 
work,  adapted  to  the  needs  of  the  west.     It  was 


T20  Heroes  of   the  Cross 

adopted.  He  was  audiorized  to  raise  tne  need- 
ed funds  to  carry  it  out.  "  Let  me  stop,"  said 
he,  "to  acknowledge  the  divine  goodness  in 
disposing  these  excellent  brethren  to  enter  with 
so  much  spirit  and  life  into  the  business.  O, 
for  God's  blessing  to  follow  I"  In  view  of 
Peck's  wide  experience  in  the  great  region 
assigned  him,  the  sketch  of  his  plan  is  of  deep 
interest.  He  proposed:  First,  a  system  of 
circuit  preaching  for  the  states  of  Missouri, 
Illinois,  and  Indiana,  giving  to  each  circuit 
preacher  to  be  employed,  an  average  sum  of 
$100  per  annum,  the  remainder  of  his  support 
to  be  secured  on  his  field.  Second,  an  efficient 
preacher  and  teacher  to  be  secured  at  St.  Louis 
who  would  be  able,  it  was  thought,  partly  to 
sustain  himself  by  the  income  of  a  school, 
and  steadily  supply  the  church  in  that  import- 
ant city.  Third,  the  founding  of  a  theological 
school  in  Illinois  for  all  these  states,  where 
young  men,  approved  as  preachers,  might  have 
intellectual  training,  and  be  aided  also  in  pre- 
paring themselves  for  the  pastorate. 
Publishes  a  Peck  had  a  growing  conviction  that  a 
^^^^  religious  newspaper  would  greatly  assist  him. 
He  believed  that  such  a  periodical  would 
counteract    the    evil    influence    of    scurrilous 


t3 
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John    Mason    Peck 


121 


pamphlets  that  were  circulated.  On  April  2  C, 
1828,  the  first  number,  called  T'he  Pioneer, 
appeared. 

His  heart  was  gladdened  by  revivals  in  many  Encourage- 
churches    in  the    Missouri  association.      As  a  "lentsMuiti* 
partial  outcome  of  the  revivals,  several  young  ^^'^"^ 
men    offered    themselves    for     the     Christian 
ministry.     His  appeals  for  Christian  workers  for 
the  west  were  heartily  responded  to  by  several 
students  from  the  Hamilton  Theological  Institu- 
tion, New  York,  and  they  sent  him  letters  filled 
with  sympathy  and  good  cheer.     Other  eastern 
friends  began  to  manifest    more  interest  than 
before.     One  of  these  ardent  sympathizers  and 
helpers  was  Dr.  Jonathan  Going,  of  Worcester, 
Massachusetts.    In  1 83 1 ,  Dr.  Going  spent  nearly 
three  months  with  Peck,  considering  the  problem, 
"How  can  the  great  work  of  home  evangeli- 
zation be  most  efficiently  promoted  ?  "     "  They 
traveled  togedier  by  day  and  night,  in  sunshine 
and  in  storm,  through  Illinois,  Missouri,  Indiana, 
and    Kentucky.     They  conferred  with  all  the 
more  intelligent  ministers  and  laymen;  attended 
associations,  churches,  camp-meetings,  and  all 
other  gatherings  of  Baptists,  as  far  as  practicable; 
inquired  and  consulted,   wept  and  prayed  and 
rejoiced  together;  and  finally,  just  before  they 


122  Heroes  of  the   Cross 

parted  in  September  following,  at  Shelbyville, 
Kentucky,  there  occurs  the  following  note  in 
Mr.  Peck's  journal :  '  Here  we  agreed  on  the 
plan  of  the  American  Baptist  Home  Missionary 
Society.'" 
Seminary  Xhe  fatigue  and  exposure  of  former  years 
Alton  began  now  to  affect  his  health.  The  seminary 
which  had  been  established  at  Upper  Alton, 
Illinois,  was  a  constant  care.  Buildings  were 
needed.  Teachers  of  varied  capacities  and 
temperaments  were  to  be  kept  harmoniously  at 
work.  The  reputation  of  the  seminary  was  to 
be  heightened.  An  endowment  fund  of  not  less 
than  twenty-five  thousand  dollars,  the  trustees 
decided,  was  required  for  the  successful  prosecu- 
tion of  the  important  enterprise.  Peck  was 
appointed  one  of  two  agents  to  secure  funds. 
Before  visiting  the  east  for  that  purpose,  he 
gave  a  farewell  address  in  the  African  Baptist 
church  in  St.  Louis.  The  members,  most  of 
whom  were  slaves,  made  a  free-will  offering  of 
thirty  dollars  toward  the  expenses  of  his  trip. 
Patience  On  this  mission  he  had  many  trying  and 
discouraging  experiences.  These  he  bore 
patiently.  A  friend  says  that  one  of  the  felicities 
of  Peck's  nature  was  not  to  be  greatly  elated  or 
depressed  by  success  or  failure.     He    learned 


John    Mason    Peck  123 

that  some  who  had  visited  the  east  in  behalf  of 
the  west,  had  ahnost  exclusively  confined  them- 
selves to  the  darker  side  of  the  moral  picture. 
"They  have  told  of  our  destitution  and  our 
danger,"  he  said,  "  without  exhibiting  those  facts 
which  tend  to  show  that  great  good  can  be  done 
with  comparatively  small  means.  I  have 
endeavored  to  give  both  sides,  to  show  our  evils 
and  difficulties,  and  to  show  also  the  improve- 
ments going  forward  by  a  judicious  and  timely 
use  of  such  means  as  are  suited  to  the  circum- 
stances of  the  west."  In  his  addresses  he  sought 
to  impart  accurate  information. 

His  journal  of  October  6,  1835,  tells  of  one  of  Gifts 
his  cheering  interviews :  "  Held  a  conversation 
with  Dr.  ShurtlefF  on  the  subject  of  the  college. 
He  proposed  to  give  ten  thousand  dollars  on  the 
following  conditions :  Five  thousand  dollars  for 
building  purposes,  the  college  to  be  named 
ShurtlefF  college,  and  the  other  five  thousand  to 
establish  a  professorship  of  rhetoric  and  elocu- 
tion." Besides  this  sum.  Peck  and  his  associate 
secured  in  subscriptions  and  collections  about 
ten  thousand  dollars  more,  four-fifths  of  the  sum 
deemed  indispensable  by  the  trustees. 

The  dark  financial  outlook  of  the  country  in  Timely 
1837  resulted  in  decreased  receipts  by  the  Bap-  Given 


124  Heroes  of   the  Cross 

tist  Home  Mission  Society  and  threatened 
to  make  it  impossible  for  the  society  to  pay  the 
small  salaries  promised  to  the  self-denying  mis- 
sionaries all  through  the  west.  As  Peck  was 
personally  acquainted  with  these  excellent  men, 
and  had  recommended  the  appointment  of  many 
of  them,  he  believed  "that  if  the  society's 
sacred  engagements  were  now  broken  with 
them,  not  only  would  their  families  be  in 
danger  of  actual  starvation,  but  the  bad  faith 
(as  it  would  be  reckoned)  of  the  society  itself 
would  bind  a  mill-stone  around  the  neck  of 
evangelizing  operations  in  all  that  region  for 
many  years  to  come.  Under  these  painfully 
disheartening  circumstances  he  felt  himself 
obliged  to  proffer  such  aid  as  he  could  supply 
in  acting  as  soliciting  agent  for  home  missions 
until  relief  could  be  procured."  He  was  spe- 
cially commissioned  for  this  work,  and  began 
at  once  the  visitation  of  the  stronger  churches 
in  Missouri  and  Illinois.  His  strong  pleadings 
brought  the  needed  temporary  relief 
In  the  Early  in  1838  he  became  pastor  of  the  Baptist 
church  at  Rock  Spring  and  Zoar,  Illinois.  He 
accepted  this  pastorate  on  condition  that  he  de- 
vote to  the  work,  at  once,  one-fourth  of  his  time ; 
and  later,  one-half  of  it.     In  this  service  he  was 


John    Mason    Peck  125 

unusually  happy  and  contented.  He  welcomed 
the  opportunity  for  pastoral  visitation,  of  which 
he  had  been  deprived  for  many  years,  and  his 
work  was  abundantly  rewarded. 

In  June,  1840,  at  a  convention  of  western  New 
Baptists,   a   western    publication   and    Sunday  R^spon- 

,        ,  .  r  ^  -1    sibilities 

school  society  was  lormed,  to  co-operate  with 
the  society  in  Philadelphia.  Peck  advocated 
this  measure,  believing  that  the  new  society 
would  promote  greater  harmony  between  the 
eastern  and  western  organizations.  Regardless 
of  his  own  poor  health  and  other  personal  con- 
siderations, he  accepted  the  appointment  of  the 
convention,  and  became  the  general  agent 
for  the  society.  ''  This  certainly  is  the  greatest 
and  most  responsible  work  I  have  undertaken," 
he  wrote. 

The  last  decade  of  Peck's  life  was  crowded  Fruitage 
with  useful  activities.  He  made  long  expedi- 
tions to  the  south  and  east  in  behalf  of  missions, 
holding  frequent  conferences  and  addressing 
largely  attended  conventions.  At  one  of  these 
he  gave  a  masterful  review  of  some  results  of 
his  seventeen  years  of  missionary  labor.  These 
gratifying  results,  as  he  enumerated  them,  were  : 
1.  The  encouragement  of  missionary  friends  in 
the  west.  2.  The  leading  of  ministers  to  become 


126  Heroes  of   the  Cross 

less  worldly,  to  form  more  correct  views  and 
habits  and  to  use  their  gifts  more  faithfully. 
3.  The  forming  and  sustaining  of  innumerable 
churches  in  leading  towns  and  cities.  4.  The 
leading  of  church  members  to  support  their  own 
pastors.  J.  The  raising  up  of  ministers.  6. 
The  systematizing  of  the  benevolences  of  the 
churches.  7.  The  wide  promotion  of  revivals. 
8.  The  general  advancement  of  religion, 
morals,  and  educational  projects.  9.  The 
revealing  of  the  awful  destitution  of  many 
sections  of  the  territory. 
Toiling  to  He  traveled  widely  in  the  east,  inciting 
^  ^  the  churches  to  greater  missionary  enterprise 
After  three  years  of  zealous  service  as  secretary 
of  the  American  Baptist  Publication  Society, 
Philadelphia,  he  returned  to  the  west,  where  his 
declining  years  were  filled  with  evangelistic  pro- 
jects, literary  labors,  and  hard  preaching  cam- 
paigns. The  heroic  spirit  which  had  marked 
his  past  career  still  burned  within  him.  With 
his  general  health  impaired,  he  continued  to 
accept  the  multitude  of  opportunities  for 
Christian  service  that  offered  themselves. 
Rest  at  Last  In  his  sixty-sixth  year  he  described  himself 
as  an  infirm  old  man,  as  frail  and  as  feeble 
as    some    men    at   eighty-six.       Nearly    forty 


John    Mason    Peck  127 

years  of  exposure,  of  self-sacrifice,  of  battle 
with  stern  conditions,  and  of  ceaseless  effort 
to  extend  the  Redeemer's  Kingdom,  had  broken 
down  his  once  rugged  constitution.  In  1856, 
he  said  to  a  friend :  "  I  am  literally  worn  outT 
For  forty  years  he  had  willingly  loaded 
himself  with  duties  and  responsibilities  for  the 
sake  of  Him  whom  he  loved.  Having  spent 
himself  with  such  splendid  heroism  in  such 
sublime  service  it  was  fitting  that  his  funeral 
sermon  should  be  based  on  the  text :  "  I  have 
fought  a  good  fight,  I  have  finished  my  course, 
I  have  kept  the  faith." 

This  is  the  beauty  of  his  life:  Whether  he  character- 
was  engaged  in  preaching,  in  writing,  in  con-  ^^^^^^ 
versation,  or  in  the  visitation  of  the  humble 
frontier  homes,  his  dominant  purpose  was  to  show 
the  glory  of  God  in  His  redemption  of  men.  We 
have  seen  him  go  forth  at  great  personal  cost 
into  primitive  unreceptive  communities.  There 
he  was  resolute,  alert,  and  aggressive.  He 
searched  for  opportunities  for  Christian  useful- 
ness. He  endured  hardness  without  murmuring, 
uncomplainingly  bearing  whatever  of  severity 
was  involved  in  the  carrying  out  of  his  exten- 
sive missionary  program.  His  forethought,  act- 
ivity, and  continual  self-sacrifice  were  not  lost 


128  Heroes  of  the  Cross 

for  want  of  concentration  or  persistence.  He 
was  never  shaken  in  his  purpose.  He  never 
regretted  the  decisive  step  of  his  early  manhood. 
He  retained  to  the  end  his  eager  desire  to  labor 
and  die  a  pioneer  in  advancing  the  Kingdom  of 
Christ. 
Mented  fjg  ^^s^  indeed,  an  heroic  preacher  of  the 
Gospel, — robust,  brave,  unpretentious,  practical, 
independent,  self-denying.  Well  has  it  been 
said  that  perhaps  no  other  pioneer  did  more 
than  he  to  guide  the  thoughts,  mould  the 
manners,  and  form  the  institutions  of  the 
west.  These  words  by  another  friend  may  fitly 
stand  here:  "All  his  powers,  physical  and 
intellectual,  were  subordinated  by  grace  to 
the  service  of  Christ.  He  was  not  only 
a  pioneer,  but  a  master-spirit  among  the 
pioneers." 


Questions  for  Study 

Aim. — To  secure  a  knowledge  of  some  of  the  leading 
characteristics  of  John  Mason  Peck  and  of  the  condition  of 
the  people  in  the  central  west  among  whom  the  pioneer 
preachers  of  the  Gospel  labored  from  1800  to  1850. 

Early  Life. 

1.  Where  was  Peck  born  ?  Who,  among  other  religious 
leaders,  came  from  the  same  county  ? 

2.  What  were  his  early  advantages  ? 


John    Mason    Peck  129 

3.  Why  did  he  fear  that  he  could  not  devote  his  life  to 
the  Gospel  ministry  ? 

4.  What  eventful  experience  did  he  and  his  wife  have 
at  a  primitive  church  meeting  ? 

5.  In  what  manner  did  his  call  to  the  ministry  come  ? 

6.  What  was  his  view  relative  to  the  selection  of  pastors 
by  the  churches  ? 

Early  Ministry 

7.  State,  in  substance,  what  is  said  of  his  first  pastorate  ? 
How  was  he  supported?    What  was  his  spirit  ? 

8.  What  did  he  read  in  the  summer  of  1813?  What 
eager  desire  sprang  up  in  him  ? 

9.  By  what  was  his  missionary  interest  intensified  ? 

10.  What  section  of  country  seemed  to  him  particularly 
destitute  ?  How  did  he  seek  to  qualify  himself  for  the 
work  ? 

11.  What  book  did  he  read  ?  State,  in  substance,  what 
he  says  of  the  impression  it  made  on  him. 

12.  How  did  he  fill  up  his  time  at  Philadelphia  ?  What 
plan  did  he  form  for  daily  work  ? 

13.  What  action,  which  shaped  his  course,  was  taken  by 
a  missionary  convention  ?  What  did  he  say  when  the 
decision  was  reached  ? 

Beginning  Missionary  Labors 

14.  Before  leaving  for  the  west,  what  did  he  do  ? 
Describe  the  manner  of  his  parting  from  his  parents. 

15.  How  much  time  was  required  for  the  journey  to 
Missouri  ?    State,  in  substance,  their  experiences. 

16.  What  was  the  moral  condition  of  the  people  in 
Missouri  in  181 8  and  in  1831  ?  Name  two  debasing  acts  of 
some  of  the  people. 

1 7.  What  boast  was  made  respecting  the  Sabbath  ? 

1 8.  What  was  the  condition  of  the  negroes  ? 

19.  What  was  the  first  step  taken  by  Peck  and  his 
dissociate  ?    Describe  their  method. 


130  Heroes  of   the  Cross 

Missionary  Tours 

20.  What  State  did  Peck  first  visit  ?  What  peculiar  rule 
was  in  force  among  the  churches  ?  What  special  inquiry 
did  Peck  make  on  this  first  tour  ? 

21.  In  what  condition  did  he  find  one  family  whom  he 
visited  ? 

22.  What  was  accomplished  by  the  first  missionary 
society  organized  west  of  the  Mississippi  ? 

23.  What  made  the  missionary  tours  of  Peck  especially 
wearisome  ? 

24.  What  was  the  attitude  toward  missions  of  some 
pastors  whom  he  met  ? 

25.  What  experiences  did  he  have  in  southern  Missouri  ? 

26.  What  did  Daniel  Boone  believe  himself  to  be  ? 

27.  By  what  were  the  lives  of  the  settlers  constantly 
threatened  ? 

28.  What  is  said  regarding  the  use  of  books  and  litera- 
ture by  the  people  ? 

29*  In  what  condition  did  many  children  grow  up  ? 

30.  What  led  to  the  ending  of  the  official  relation  of 
Peck  to  the  Board  of  Missions  in  Philadelphia  ?  What 
statement  did  he  make  ?    What  new  office  did  he  accept  ? 

31.  What  trial  did  he  meet  in  1823  ?  How  did  he  view 
all  his  trials  ? 

32.  Owing  to  the  scarcity  of  Bibles  what  did  he  do  ? 
What  peculiar  difficulties  did  he  meet  ? 

33.  On  an  eastern  journey  what  plan  did  he  present  ? 

34.  What  encouragements  followed  ? 

35.  How  were  his  closing  years  occupied  ?  What  visible 
fruitage  came  from  his  seventeen  years  of  toil  ? 

36.  Review  the  chapter  and  make  a  list  of  at  least  five 
of  his  leading  characteristics 

Reference 

Memoir  of  John  Mason  Peck.  By  Rufus  Babcock. 
Philadelphia:  American  Baptist  Publication  Society.  Out 
of  print. 


John    Mason    Peck  131 

Missouri.  By  Lucien  Carr.  Boston  and  New  York: 
Houghton,  Mifflin  &  Co.    $1.25. 

Our  Country.  Josiah  Strong.  New  York:  The  Baker 
&  Taylor  Co.    Cloth,  60  cents;  paper,  35  cents. 

The  History  of  the  Baptists  in  the  Western  States  East 
of  the  Mississippi.  By  Justin  A.  Smith,  D.D.  Philadelphia: 
American  Baptist  Publication  Society.  $1.25. 

Leavening  the  Nation.  By  Joseph  B.  Clark.  New- 
York:     The  Baker  &  Taylor  Co.   $1.25. 

Topics  for  Papers  and  for  Class  Considera- 
tion AND  Discussion 

1.  Missouri  Territory,  1813-1821. 
Missouri  Carr.  Pages  11 7-138. 

2.  The    Influence    of    Early    Settlers. 
Our  Country.     Strong.     Chapter  XII. 

3.  The  Character  of  Peck.  Review  the  chapter  and 
describe  four  or  five  of  his  leading  characteristics. 

4.  Home  Missionary  Activity  in  Illinois  and  Missouri. 
Leavening  the  Nation.     Clark.      Pages  65-72;  87-94. 
The  History  of  the  Baptists  in  the    Western  States 

East  of  the  Mississippi     Smith. 

5.  Three  points  in  this  chapter  which  have  most  strongly 
impressed  me. 


THE    WHITMAN    STATUE    IN    FRONT    OF    THE    WITHERSPOON 
BUILDING,    PHILADELPHIA,    PA. 


My  death  may  do  as  much 
good  to  Oregon  as  my 
life  can. 

— Marcus  Whitman 


MARCUS    WHITMAN 


Chronological  List  of  Events  in 
Whitman's  Life 

1802.     Born  at  Rushville,  Yates  County,  New  York.  Sep- 
tember 4. 

181 9.     Converted  during  a  revival  at  Plainfield,  Massachu- 
setts 

1824.     United  with,  the  Congregational  Church  at  Rush- 
ville, New  York. 

1835.     In  company  with  the  Rev.  Samuel  Parker,  goes  to 
the  distant  west  on  a  tour  of  exploration. 

1835.  Began  return  journey  to  report  and  secure  compe- 

tent co-workers,  August  22. 

1836.  ArT^ve\-.:i±.  Mrs.  Whitman,  the  Rev.  and  Mrs.  H. 

H.  Spalding,  and  Mr.  W.  H,  Gray  at  Fort  Walla 
Walla,  September  i. 

1836.     Visited  Dr.  John  McLoughlin,  of  the  Hudson's  Bay 
Company,  at  Fort  Vancouver. 

1836.     Began  labors  among  Cayuse  Indians  at  Waiilatpu, 
December. 

1838.     Organized  with  others,  the  first  Presbyterian  Church 
in  Oregon,  August  18. 

1842.  Took  his  famous  ride  to  the  East,  beginning  Octo- 

ber 3. 

1843.  Interviewed  President  Tyler ;  also  Daniel  Webster, 

Secretary  of  State,  at  Washington.    March. 

1843.     Returned  to  Oregon.     May  to  October. 

1847.     Massacre  of   Dr.    and   Mrs,   Whitman,   and   twelve 
others,  at  Waiilatpu.    November  29  to  December  6. 


IV 

MARCUS    WHITMAN 

Marcus  Whitman  is  a  name  that  will  ever  A  Great 
occupy  a  foremost  place  in  American  history.  ^^^^ 
In  his  unselfish  devotion  to  the  highest  welfare 
of  his  country  he  proved  himself  worthy  of  a 
place  beside  the  noblest  heroes  of  the  nation. 
He  rose  superior  to  human  greed  and  opposi- 
tion, and  to  the  barriers  of  nature  in  her  fiercer 
moods.  As  we  think  of  the  quick  response  he 
made  to  the  calls  of  duty;  of  the  energy  with 
which  he  grasped  his  opportunities;  of  the 
determination  with  which  he  did  the  essential 
thing;  of  the  willingness  and  fervor  with  which 
he  surrendered  his  own  comfort;  of  the  unfal- 
tering courage  he  displayed  in  the  face  of  dan- 
ger; of  the  high  principles  that  governed  his 
acts  —  as  we  think  of  these  and  other  qualities, 
we  feel  the  heroism  and  grandeur  and  superi- 
ority of  his  character. 

"  In  his  death  he  bore  witness  at  last 
As  a  martyr  to  truth. 
Did  his  life  do  the  same  in  the  past 
From  the  days  of  his  youth  ?  " 


136  Heroes    of   the    Cross 

In  Marcus  Whitman  was  born  in  the  Httle  town 
Training  ^^  Rushville,  Yatcs  County,  New  York,  on 
September  4,  1802.  His  parents  were  sturdy, 
staunch,  upright  New  Englanders.  His  boy- 
hood was  such  as  to  develop  rugged  quaUties 
of  character  and  to  fit  him  for  a  brave  and 
strenuous  career.  In  his  eighth  year  his  father 
died.  At  once  he  began  to  share  responsibihty 
for  the  care  of  the  family.  "  The  early  exer- 
cise of  his  physical  and  mental  powers  resulted 
not  only  in  a  strong  and  well-developed  body," 
says  Mowry,  "but  in  what  proved  to  be  of 
the  utmost  importance  in  his  subsequent  life, 
great  self-reliance,  independence,  determination, 
and  a  vigorous  purpose  to  accomplish  some- 
thing worthy.  He  was  fond  of  adventure  and 
exploration  even  in  his  boyhood."  He  was  a 
diligent  reader  of  the  Bible.  His  parents  faith- 
fully gave  him  religious  instruction,  and  after 
the  death  of  his  father,  his  paternal  grandfather 
guided  his  religious  life. 
Early  At  the  age  of  seventeen  he  was  converted  and 
Purposes  ^^^    ^^^^^    ^^^^^   united    with  the  church.    He 

joined  the  Congregational  church  in  Rushville, 
but  afterwards  became  a  member  and  elder  of 
the  Presbyterian  church,  at  Wheeler,  N.  Y. 
The  latter  church  dismissed  him  when  he  went 


Marcus   Whitman  137 

to  Oregon.  He  attended  the  common  school, 
and  studied  Latin  under  the  guidance  of  his 
pastors.  His  original  intention  was  to  prepare 
for  the  ministry,  but  because  of  physical  weak- 
ness he  decided  to  study  medicine.  He  gradua- 
ted from  the  Berkshire  Medical  College  at 
Pittsfield,  Massachusetts,  and  took  up  the 
practice  of  medicine  in  Canada.  After  four 
years  he  returned  to  his  former  home  to  practice 
his  profession  there.  He  gave  up  this  plan  and 
associated  himself  with  his  brother  in  the  lumber 
business.  But  God  in  His  love  and  wisdom 
was  shaping  his  lot  in  a  different  direction. 

In    the    far-off   Oregon   country,    the   Nez  Indians 
Perce  Indians   came  to   have  a  fervent  desire  ^nowiedee 
for  a  fuller  knowledge  of  the  Supreme  Being,  of  of  God 
whom  they  had  been  told  by  visiting  explorers. 
They  had  learned  of  a  Book  that  would  instruct 
them  regarding  Him.     Out  of  this  fragmentary 
knowledge  there  sprang  up  such  a  longing  for 
the  presence    of  Christian  teachers,   that  four 
Indians  made  a  three   thousand  mile  journey 
eastward    across    desolate    prairies    and    wild 
mountain   ranges,   for  the  purpose  of  learning 
more  about  God  and  His  Word.     At  St.  Louis 
they    were    received    by    General    Clark,    the 
Superintendent  of  Indian  Affairs  for  the  north- 


138  Heroes   of   the   Cross 

west,  who,  as  a  result  of  personal  exploration 
was  acquainted  with  the  region  from  which  they 
had  come.  He  treated  them  courteously, 
entertained  them  at  the  theatre,  but  gave  them 
no  aid  in  their  important  quests  Two  of  the 
Indians  died  at  St.  Louis.  Disappointedly  the 
other  two  turned  their  faces  westwards  In  a 
touching  speech,  made  at  a  banquet  just  before 
they  left,  one  of  them  forcefully  expressed  his 
sorrow  of  heart.  His  pathetic  address,  as 
taken  down  by  one  of  General  Clark's  clerks, 
follows : 

A  Touching  I  came  to  you  over  a  trail  of  many  moons  from  the  setting 
Speech  sun.  You  were  the  friend  of  my  fathers,  who  have  all  gone 
the  long  way.  I  came  with  one  eye  partly  opened,  for 
more  light  for  my  people  who  sit  in  darkness.  I  go  back 
with  both  eyes  close^l.  How  can  I  go  back  blind  to  my 
blind  people  ?  I  made  my  way  to  you  with  strong  arms, 
through  many  enemies  and  strange  lands,  that  I  might 
carry  back  much  to  them.  I  go  back  with  both  arms 
broken  and  empty.  The  two  fathers  who  came  with  me — 
the  braves  of  many  winters  and  wars — we  leave  asleep  here 
by  your  great  water.  They  were  tired  in  many  moons  and 
their  moccasins  wore  out.  My  people  sent  me  to  get  the 
white  man's  Book  of  Heaven.  You  took  me  where  you 
allow  your  women  to  dance,  as  we  do  not  ours,  and  the  Book 
was  not  there.  You  took  me  where  they  worship  the  Great 
Spirit  with  candles,  and  the  Book  was  not  there.  You 
showed  me  the  images  of  good  spirits  and  pictures  of  the 
good  land  beyond,  but  the  Book  was  not  among  them.  I 
am  going  back  the  long,  sad  trail  to  my  people  of  the  dark 
land.  You  make  my  feet  heavy  with  the  burdens  of  gifts, 
and  my  moccasins  will  grow  old  in  carrying  them,  but  the 


Marcus   Whitman  139 

Book  is  not  among  them.  When  I  tell  my  poor  blind 
people,  after  one  more  snow,  in  the  big  council,  that  I  did 
not  bring  the  Book,  no  word  will  be  spoken  by  our  old  men 
or  by  our  young  braves.  One  by  one  they  will  rise  up  and 
go  out  in  silence.  My  people  will  die  in  darkness,  and  they 
will  go  on  the  long  path  to  the  other  hunting-grounds.  No 
white  man  will  go  with  them  and  no  white  man's  Book,  to 
make  the  way  plain.     I  have  no  more  words. 

Their   long   pilgrimage  and  solemn  appeal  Early 

1  1  T-^i  i_      1.     J  Missions 

were  not  resultless.  1  here  were  some  who  had  j^  Oregon 
ears  to  hear  their  cry.  In  response  to  an  earnest 
address  made  before  the  Methodist  General 
Conference  by  Dn  Wilbur  Fiske  the  Oregon 
Methodist  mission  was  organized.  The  Rev. 
Jason  Lee,  who  had  been  a  pupil  of  Dr.  Fiske, 
was  chosen  to  direct  the  important  work.  The 
Rev.  Daniel  Lee,  a  nephew,  and  Mr.  Cyrus 
Shepard,  a  layman,  were  appointed  associate 
workers.  Shipping  their  supplies  by  boat 
around  Cape  Horn,  the  three  missionaries,  in 
company  with  Captain  N.  J.  Wyeth,  began,  on 
April  22,  1834,  an  overland  journey  to  Oregon 
by  way  of  Fort  Independence,  which  was  near 
the  present  site  of  Kansas  City.  After  sleeping 
out  of  doors  one  hundred  and  fifty-five  nights 
they  reached  Vancouver  on  September  15,  and 
slept  again  under  a  roof  They  located  their 
mission  in  the  Willamette  valley  about  sixty 
miles  from  Vancouver.    Jason  Lee  was  courage- 


140  Heroes   of   the    Cross 

ous  and  strong  physically  and  intellectually. 
"  No  other  man  among  the  pioneers,"  says  Oliver 
Nixon,  "can  be  so  nearly  classed  with  Whit- 
man for  untiring  energy  in  courting  immigra- 
tion." To  the  Methodist  church  therefore 
belongs  the  honor  of  first  sending  missionaries 
to  this  important  section.  Subsequently  another 
Methodist  station  was  established.  In  1837 
and  in  1839  other  helpers  were  added.  In  the 
latter  year  there  were  twelve  ministers,  with 
their  wives  and  families,  and  also  lay  assistants 
— physicians,  mechanics,  and  farmers — at  work 
in  the  Willamette  Valley. 
An  Invest!-  In  1834,  the  American  Board  of  Commis- 
gatmg  Tour  g^Qj^gj-g  for  Foreign  Missions,  at  that  time  rep- 
resenting both  Presbyterian  and  Congregational 
interests,  decided  to  send  the  Rev.  Samuel 
Parker  and  Marcus  Whitman,  M.D.,  to  ex- 
plore Oregon.  After  reaching  St.  Louis  they 
traveled  together  over  the  Rocky  Mountains 
until  they  arrived  at  the  American  Headquar- 
ters on  the  Green  River,  latitude  42°  51'. 
There  they  conferred  with  Nez  Perce  and 
Flathead  Indian  chiefs.  Mr.  Parker  gives 
this  account  of  their  interview: 

Indians        We  laid  before  them  the  object  of  our  appointment,  and 
Speak  explained  to  them  the  benevolent  desires  of  Christians  con- 
cerning them.     We  then  mquired  if  they  wished  to  have 


Marcus    Whitman  141 

teachers  come  among  them,  and  instruct  them  in  the 
knowledge  of  God,  His  worship,  and  the  way  to  be  saved ; 
and  what  they  would  do  to  aid  them  in  their  labors.  The 
oldest  chief  arose,  and  said  he  was  old  and  did  not  expect 
to  know  much  more;  he  was  deaf  and  could  not  hear,  but 
his  heart  was  made  glad,  very  glad,  to  see  what  he  had 
never  seen  before,  a  man  near  to  God,  meaning  a  minister 
of  the  Gospel.  Next  arose  Insala,  the  most  influential  chief 
in  the  nation,  and  said  he  had  heard  that  a  '  man  near  to 
God'  was  coming  to  visit  them,  and  he,  with  some  of  his 
people,  together  with  some  white  men,  went  out  three  days' 
journey  to  meet  him,  but  failed  of  finding  the  caravan.  A 
war  party  of  the  Crow  Indians  came  upon  them  in  the  night, 
and  after  a  short  battle,  though  no  lives  were  lost,  they 
took  some  of  their  horses,  and  from  him  one  which  he 
greatly  loved,  but  now  he  forgets  all,  his  heart  is  made  so 
glad  to  see  a  '  man  near  to  God.'  The  first  chief  of  the  Nez 
Perces,  Tai-quin-sa-watish,  arose  and  said  that  he  had 
heard  from  white  men  a  little  about  God,  which  had  only 
gone  into  his  ears ;  he  wished  to  know  enough  to  have  it  go 
down  into  his  heart,  to  influence  his  life  and  to  teach  his 
people.  Others  spoke  to  the  same  import,  and  they  all 
made  as  many  promises  as  we  could  desire. 

In  company  with  a  guide  furnished  by  the  Whitman 
Nez  Perce  Indians,  the  tribe  that  had  sent  four  ^^P^^^^ 
of  their  number  to  the  east  for  the  white  man's 
Book,  Mr.  Parker  went  on,  but  Dr.  Whitman, 
with  two  Nez  Perce  boys,  promptly  returned  to 
the  States  to  report,  and  to  lead  a  few  competent 
persons  to  go  back  with  him  the  next  spring  as 
missionary  co-workers.  Dr.  Whitman  was  con- 
vinced by  what  he  had  seen  of  the  Oregon 
Indians    at    the    rendezvous,    that    the    choice 


142  Heroes    of   the    Cross 

opportunity  for  missionary  zeal  in  their  behalf 
should  be  speedily  seized. 
His       The  fine  temper  of  Dr.  Whitman  is  shown 

1  posi  o  .^  these  sentences  from  a  letter  sent  by  him  to 
Miss  Prentiss,  to  whom  he  was  engaged;  ''I 
have  a  strong  desire  for  that  field  of  labor.  ...  I 
feel  my  unfitness  for  the  work ;  but  I  know  in 
whom  1  have  trusted,  and  with  whom  are  the 
fountains  of  wisdom.  O,  that  I  may  always 
look  to  this  source  for  wisdom  and  grace.  .  .  . 
How  can  Christians  ever  become  indifferent  in 
their  Master's  service?  You  need  not  be 
anxious  especially  for  your  health  or  safety,  but 
for  your  usefulness  to  the  cause  of  missions  and 
the  souls  of  our  benighted  fellow  men." 

Marriage  Early  in  1836,  after  his  return  from  his  tour 
of  investigation,  the  American  Board  having 
decided  to  found  a  mission  in  Oregon,  Dr. 
Whitman  and  Miss  Narcissa  Prentiss,  of  Pratts- 
burg,  Steuben  County,  New  York,  were  married. 
"  Mrs.  Whitman  was  in  the  prime  of  life,  and 
was  considered  a  fine,  noble  looking  woman, 
affable  and  free  to  converse  with  all  she  met. 
Her  conversation  was  animated  and  cheerful. 
Firmness  in  her  was  natural.  She  was  a  good 
singer,  and  one  of  her  amusements,  as  well  as 
that  of  her  traveling  companions,  was  to  teach 


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FACSIMILE    PAGE   OF    MRS.    WHITMAN'S    DIARY 


Marcus    Whitman  143 

the  doctor  to  sing."  The  marriage  service,  held 
in  the  Httle  church  in  AngeHca,  New  York, 
was  a  pathetic  one.  \n  after  years  some  who 
were  present  could  not  refer  to  the  occasion 
without  shedding  tears.  During  the  service 
preceding  the  marriage  ceremony,  the  pastor 
gave  out  the  hymn  beginning: 

"  '  Yes,  my  native  land,  I  love  thee, 
All  thy  scenes  I  love  them  well." 

"  The  whole  congregation  Joined  heartily  in  the 
singing,"  says  Mrs.  Martha  J.  Lamb,  "but  be- 
fore the  hymn  was  half  through,  one  by  one 
they  ceased  singing,  and  audible  sobs  were  heard 
in  every  part  of  the  audience.  The  last  stanza 
w^as  sung  by  the  sweet  voice  of  Mrs.  Whitman 
alone,  clear,  musical  and  unwavering."  The 
words  of  this  hymn  sung  on  this  memorable 
occasion  were  extremely  touching.  The  mere 
reading  of  them  now  helps  one  to  enter 
sympathetically  into  the  thoughts  and  feelings 
of  those  who  regretfully  parted  with  Mr.  and 
Mrs.  Whitman  : 

"Yes,  my  native  land,  I  love  thee:  Parting 

All  thy  scenes  I  love  them  well;  Hymn 

Friends,  connections,  happy  country. 
Can  I  bid  yon  all  farewell  ? 

Can  I  leave  you 
Far  in  heathen  lands  to  dwell  ? 


144  Heroes    of   the    Cross 

*'  Home,  thy  joys  are  passing  lovely, 
Joys  no  stranger  heart  can  tell ; 
Happy  home !  'Tis  sure  I  love  thee ! 

Can  I,  can  I  say,  Farewell  ? 
Can  I  leave  thee 

Far  in  heathen  lands  to  dwell  ? 

"  Yes !  in  deserts  let  me  labor, 
On  the  mountains  let  me  tell 

How  He  died,  the  blessed  Saviour, 
To  redeem  a  world  from  hell. 

Let  me  hasten 

Far  in  heathen  lands  to  dwell." 

Tour  The  American  Board  heartily  approved  Dr. 
Whitman's  plan  for  work  among  the  Indians  in 
Oregon  and  commissioned  Dr.  Whitman  and 
the  Rev.  H.  H.  Spalding  for  that  important 
service.  After  securing  an  equipment  that 
would  meet  their  needs  for  two  years  in  a 
country  then  considered  foreign,  and  three 
thousand  miles  from  home,  the  two  missionaries 
began  their  journey  westward.  Their  wives, 
who  accompanied  them,  were  the  first  two  white 
women  to  cross  the  continent.  At  Liberty 
Landing,  on  the  Missouri  River,  the  missionaries 
were  met  by  Mr.  W.  H.  Gray,  who  went  with 
them  in  the  capacity  of  a  business  manager. 
There  horses  and  wagons  were  bought,  and 
their  goods  packed  for  the  long  journey.  The 
horses  and  goods,  in  charge  of  Mr.  Spalding  and 
Mr.   Gray,  were  taken  to    Fort   Leavenworth. 


Marcus    Whitman  145 

Dr.  and    Mrs.  Whitman    and    Mrs.  Spalding, 
went  by  boat  to  Fort  Leavenworth. 

They  had  planned  to  accompany  the  Ameri-  Delay 
can  Fur  Company's  caravan,  just  about  to  start 
westward.  The  boat  belonging  to  the  Com- 
pany, however,  did  not  land  at  Fort  Leaven- 
worth, and  Dr.  Whitman  sent  on  for  horses, 
*  that  he  might  catch  the  caravan.  "  They  were 
thus  detained  so  long  that  the  Fur  Company's 
convoy  had  started,  and  was  already  six  days 
out  on  the  plains,  before  they  arrived  at  Council 
Bluffs.  Nothing  was  left  for  them  but  to  press 
on  after  the  caravan  as  rapidly  as  possible,  and 
they  overtook  it  at  the  Pawnee  village  on  the 
Loup  Fork.  The  difficulties,  of  such  a  chase 
will  be  appreciated  if  it  is  borne  in  mind  that 
the  missionary  party  were  all  strangers  in  the 
country,  that  there  was  no  defined  road,  and 
frequently  not  even  a  trail  or  track  except  that 
of  the  buffalo."  An  Indian  artist  at  Pittsburg 
had  said:  "You  can  never  get  the  women 
through."  "They  will  both  be  kidnapped," 
was  the  prophecy  of  old  trappers. 

When  the  party  reached  Fort  Laramie  on  the  The  First 
Platte  River,  the  end  of  the  wagon  route,   the     ^^° 
fur   traders   urged    Dr.  Whitman   to  leave   his 
wagons    and    to    carry    his    goods    entirely    on 


146  Heroes   of   the   Cross 

horses  and  mules,  in  their  view  the  only 
practicable  plan.  But  Dr.  Whitman  said  he 
could  take  the  wagons  across.  He  insisted  on 
taking  one,  at  least,  and  was  finally  permitted 
to  do  so.  A  cart  belonging  to  the  Company 
was  also  taken.  Dr.  Whitman  was  made 
responsible  for  both  vehicles.  It  was  responsi- 
bility well  placed.  The  taking  of  a  wagon 
through  to  the  Columbia  River  proved  to  be 
one  of  the  most  importantactsof  Dr.  Whitman's 
life. 
To  Each  There  was  a  generous  division  of  labor.  Mr. 
Spalding  cared  for  the  cows;  Mr.  Gray  drove 
^  the  pack-horses ;  Dr.  Whitman,  among  other 
achievements,  in  spite  of  creeks,  steep  mountain 
sides  and  frequent  upsettings,  made  the  wagon 
go  through.  Members  of  the  Fur  Company's 
caravan  went  out  on  hunting  expeditions,  and 
brought  in  several  mule  loads  of  meat  each  day. 
When  the  Company  reached  the  summit  of  the 
Rocky  Mountains  and  the  vast  Pacific  slope 
unfolded  in  wild  beauty  before  them,  the  five 
loyal  missionaries,  with  the  two  Nez  Perce  boys 
whom  Whitman  was  taking  back  to  their 
wilderness  home,  paused  to  give  praise  and 
thanks  to  God.  They  put  their  blankets  on  the 
grass,    unfurled    the    American     flag     to    the 


Marcus    Whitman  147 

mountain  breeze,  placed  the  Bible  in  the  center 
of  the  group  and  prayed. 

At  the  Green  River  they  were  welcomed  by  Cordially 
a  large  and  miscellaneous  company.    Dr.  Oliver     ^^^^"^^ 
W.  Nixon  has  made  the  scene  vivid : 

There  were  two  hundred  traders  and  two  thousand 
Indians,  representatives  of  tribes  located  many  hundreds  of 
miles  distant.  The  Cayuse  and  Nez  Perces,  who  expected 
Dr.  Whitman  and  his  delegation,  were  present  to  honor  the 
occasion,  and  meet  the  boys,  John  and  Richard,  who  had 
accompanied  the  Doctor  from  this  place  the  year  before. 
The  Indians  expressed  great  delight  over  the  successful 
journey;  but  most  of  all  they  were  delighted  with  the  noble 
white  squaws  who  had  come  over  the  long  trail.  They  were 
demonstrative  and  scoured  the  mountains  for  delicacies  in 
game  from  the  woods  and  brought  trout  from  the  river,  and 
seemed  constantly  to  fear  that  they  were  neglecting  some 
courtesy  expected  of  them.  They  finally  got  up  a  war 
tournament,  and  six  hundred  armed  and  mounted  Indians, 
in  their  war  paint,  with  savage  yells  bore  down  toward  the 
tents  of  the  ladies,  and  it  was  almost  too  realistic  of'  savage 
life  to  be  enjoyed. 

Fort  Walla  was    reached  on    September    i,  continua- 
1836.     Dr.    Whitman    and   Mr.   Spalding  de-  tion  of 
cided  to  consult  the  officials  of  the   Hudson's  J^^^^^^ 
Bay    Company  at  Fort  Vancouver.     In  boats, 
and  with  Indian  oarsmen,  they  at  once  continued 
their  wedding  journey  three  hundred  miles  and 
interviewed   Dr.  John   McLoughlin,  the  Gov- 
ernor of  the  Company.      After  conferring  with 
him  it  was  decided  that    Dr.   Whitman  should 


148  Heroes    of   the    Cross 

establish  a  mission  at  Waiilatpu,  in  the  Walla 
Walla  country,  and  that  Mr.  Spalding  should 
go  to  Lapwai,  one  hundred  and  twenty-five 
miles  beyond.  Dr.  Whitman  and  Mr.  Spalding 
returned  to  build  houses  at  these  points.  Upon 
the  invitation  of  Dr.  McLoughlin,  Mrs.  Whit- 
man and  Mrs.  Spalding  remained  at  Fort 
Vancouver. 
Home  of  the  Mrs.  Whitman  reached  her  new  home  at 
Waiilatpu,  twenty-five  miles  from  Fort  Walla 
Walla,  on  December  10,  1836.  In  her  diary 
she  wrote :  "  Found  a  house  reared  and  the 
lean-to  enclosed,  a  good  chimney  and  lire-place, 
and  the  floor  laid.  No  windows  or  doors, 
except  blankets.  My  heart  truly  leaped  for  joy 
as  1  lighted  from  my  horse,  entered  and  seated 
myself  before  a  pleasant  fire.  It  is  indeed  a 
lovely  situation.  We  are  on  a  beautiful  level 
peninsula  formed  by  the  branches  of  the  Walla 
Walla  river,  upon  the  base  of  which  our  house 
stands,  on  the  southeast  corner,  near  the  shore  of 
the  main  river."  The  place  was  called  by  the  In- 
dians "  Wai-i-lat-pu,"  the  place  of  the  rye  grass. 
Presbyte-  j^  1838  Dr.  and  Mrs.  Whitman  and  Mr. 
Founded  ^^^  ^^2-  Spalding  were  re-inforced  by  the 
arrival  of  additional  missionaries,  who  had 
come    out  by  appointment    of  the  American 


Marcus    Whitman  149 

Board.  Dr.  Whitman  had  aheady  organized 
a  church  and  a  temperance  society.  The  recent 
finding  of  the  record  of  the  founding  of  the 
first  Presbyterian  church  in  the  northwest  as 
printed  in  the  minutes  of  the  Synod  of  Wash- 
ington for  1903,  shows  that  the  church  formed 
was  Presbyterian.  The  first  entry  reads :  "  At 
a  meeting  held  at  the  home  of  Dr.  Marcus 
Whitman,  Waiilatpu  mission  station,  August 
18,  1838,  the  following  persons,  missionaries  of 
the  American  Board  of  Commissioners  for  For- 
eign Missions  and  members  of  the  Columbian 
Mission,  were  present,  and  resolved  to  organize 
themselves  into  a  church,  namely.  Dr.  Marcus 
Whitman,  a  ruling  elder  from  the  Presbyterian 
church  in  Wheeler,  Steuben  Co.,  N.  Y.,  pastor 
Rev.  James  A.  Hotchkin,  appointed  mission- 
ary in  1835.  Then  follow  the  names  of  the 
organizers  and  of  persons  immediately  admitted 
as  members.  H.  H.  Spalding  was  elected  pas- 
tor and  Dr.  Marcus  Whitman,  ruling  elder. 
Resolved,  that  this  church  be  governed  on  the 
Congregational  plan,  hut^  attached  to  the  Bath 
Presbytery,  New  York,  and  adopt  its  form  of 
confession  of  faith  and  covenant  as  ours."  In 
this  way  the  Presbyterian  Church  in  the  terri- 
tory of  Oregon  began  in  1838. 


150  Heroes  of   the  Cross 

New  Yhe  new  missionaries  promptly  decided  upon 
Opened  ^^^^^  course  of  action.  Mr.  and  Mrs.  Smith 
remained  at  Waiilatpu ;  Mr.  Rogers  and  Mr. 
and  Mrs.  Gray  went  to  Spalding's  station  at 
Lapwai,  on  the  Clearwater  River.  Mr.  Walker 
and  Mr.  and  Mrs.  Cushing  Eells  went  north,  to 
locate  a  new  mission  among  the  Flathead 
Indians.  They  selected  Tshimakain,  a  point 
located  a  short  distance  east  of  the  present  city 
of  Spokane.  The  homes  and  lives  of  all  these 
missionaries  were  marked  by  simplicity.  Their 
incomes  were  small.  The  Secretary  of  the 
American  Board  had  asked  them  to  keep  the 
expenses  of  each  family  at  three  hundred  dol- 
lars a  year.  This  they  strove  to  do.  It  is 
said  that  Dr.  Cushing  Eells  brought  the  ex- 
penses of  his  whole  family  within  one  hundred 
dollars. 
Oregon  In  1838,  Oregon  included  the  present  states 
ixty  ears  ^£  Oregon,  Washington  and  Idaho,  a  part  of 
western  Montana,  and  part  of  southwestern 
Wyoming,  an  area  thirty-two  times  as  large  as 
Massachusetts.  Then  there  were  but  fifty 
Americans  in  that  whole  region.  Now  it  has  a 
population  of  at  least  one  million  people.  The 
Indian  population  in  1835"  was  probably  not 
less  than  one  hundred  thousand.      Now  it   is 


Marcus   Whitman  151 

twenty  thousand.  The  people  Hved  in  adobe 
houses  or  in  small  log  cabins.  The  small 
house  of  Dr.  Eells  had  an  earth  floor  and  a 
roof  made  of  pine  boughs.  In  place  of  glass 
windows,  cotton  cloth  was  used.  Myron  Eells, 
the  son  of  Dr.  Gushing  Eells,  says  that  they 
had  but  "  one  chair  during  the  first  ten  years, 
and  that  four  stakes  driven  into  the  ground, 
with  three  boards,  each  three  feet  long,  fastened 
on  top  of  them,  made  their  table — these  boards 
having  been  brought  one  hundred  and  fifty 
miles.  All  cooking  was  done  over  an  open  fire. 
During  the  first  years  their  principal  meat  was 
horse  flesh.  They  had  no  matches,  but  obtained 
their  fire  by  flint  and  steel."  Mail  arrived  from 
the  eastern  states  about  twice  a  year.  Fre- 
quently a  letter  would  be  twelve  months  on  its 
journey. 

Mrs.  Gushing  Eells,  in  a  letter  written  at  Indian 
Whitman's  station,  tells  interestingly  of  the  ^^^^^^ 
Indian  life  about  her : 

The  Indians  say  they  are  glad  that  we  have  come  to 
teach  them ;  that  their  mind  is  dark ;  and  that  they  know  but 
very  little,  and  that  their  children  will  know  more.  .  .  .  The 
more  wives  they  have  the  richer  they  are.  The  women 
perform  all  the  drudgery  and  do  all  the  work.  They  are  a 
very  imitative  people ;  what  they  see  us  do,  they  try  to  do. 
They  are  very  strict  in  their  morning  and  evening  devotions 
and  the  observance  of  the  Sabbath  and  the  like.    They  do 


152  Heroes   of   the    Cross 

it  because  they  have  seen  us  do  it,  and  not  from  any  sense 
of  duty.  They  have  learned  of  Mr.  Spalding  and  Dr. 
Whitman,  some  Scripture  history  and  some  hymns,  which 
they  sing.  .  .  .  Some  of  the  Indians  are  beginning  to  sow 
little  patches  of  corn,  wheat,  and  potatoes,  for  themselves. 
This  the  men  have  done  and  are  proud  of ;  but  if  a  man 
works  for  us  they  call  him  a  slave  or  a  fool.  Three  or  four 
have  given  evidence  of  a  change  of  heart. 

Energetic  j)j.  Whitman  was  unresting  in  his  labors. 
Within  three  years  he  had  brought  over  two 
hundred  and  fifty  acres  under  cultivation  and 
raised  crops  of  wheat,  Indian  corn,  potatoes,  and 
a  great  variety  of  vegetables.  To  the  Indians 
who  agreed  to  till  the  soil  he  furnished  seeds. 
He  had  taken  out  a  quart  of  the  first  seed  wheat 
used  in  the  northwest  country.  In  three  years, 
"  without  funds  for  such  purposes,  without  other 
aid  than  that  of  a  fellow-missionary  for  short 
intervals.  Dr.  Whitman  fenced,  plowed,  built, 
planted  an  orchard,  and  did  all  the  other  labor- 
ious acts  of  opening  a  plantation  on  the  face  of 
that  distant  wilderness."  He  also  learned  the 
Indian  language,  and  served  professionally  the 
associate  mission  stations. 
Success  Work  at  the  three  mission  stations  went  on 
^  fruitfully.  At  Waiilatpu,  the  Cayuse  Indians 
were  reached;  at  Lapwai,  the  Nez  Perces;  at 
Tshimakain,  the  Flatheads.  "The  Indians 
showed  the  utmost  eagerness  to  receive  instruc- 


Stations 


Marcus   Whitman  153 

tion ;  and  other  tribes,  hearing  that  teachers  had 
come  into  the  country,  sent  pressing  messages 
requesting  that  one  or  more  missionaries  might 
be  sent  to  dwell  among  them.  The  three  tribes 
above  named  were  anxious  also  to  engage  in 
agriculture.  Hundreds  of  families  settled  near 
the  mission  stations  and  cultivated  the  ground 
so  assiduously  that  in  a  little  time  they  had  pro- 
duced enough  for  their  comfortable  subsistence. 
Their  desire  for  religious  instruction  exceeded 
anything  ever  before  met  with  among  the  North 
American  Indians."  The  Nez  Perces  attended 
the  meetings  of  their  mission  in  increasing 
numbers.  Two  thousand  of  them  publicly  said 
they  would  serve  the  Lord.  It  is  stated  that 
doubtless  many  did  this  with  an  imperfect  idea 
of  what  was  involved  in  it.  A  deep  interest 
was  also  shown  by  the  Cayuses,  among  whom 
Dr.  and  Mrs.  Whitman  labored. 

Dr.  Whitman  made  his  famous  eastern  ride  Reasons  for 
in  the  winter  of  1842-3.  There  has  been  much  ^^^^ 
controversy  respecting  the  reason  of  his  journey. 
In  the  aggregate,  many  volumes  have  been 
written  regarding  it.  Here,  we  cannot  enter  in- 
to the  discussion.  The  consensus  of  opinion 
among  those  who,  out  of  fullness  of  knowledge, 
seem  best  qualified  to  determine  Whitman's  real 


154  Heroes   of   the   Cross 

motive  and  purpose,  is  that  his  object  was  two- 
fold: (i)  To  confer  with  the  American  Board 
about  various  matters  relating  to  the  Oregon 
mission.  There  was  a  diversity  of  opinion 
among  the  missionaries  as  to  many  matters  of 
policy,  which  made  such  a  conference  desirable. 
(2)  To  save  Oregon  to  the  United  States. 
The  Hud-  "fhe  course  pursued  by  the  Hudson's  Bay 
Conf  an^  Company  alarmed  Dr.  Whitman.  The  Com- 
pany had  a  dominant  and  damaging  influence 
in  Oregon.  Of  its  workings  Sir  Edward  Fitz- 
gerald said :  "The  Hudson's  Bay  Company  has 
entailed  misery  and  destruction  upon  thousands 
throughout  the  country,  which  is  withering  under 
its  curse.  ...  It  has  stopped  the  extension  of' 
civilization,  and  has  excluded  the  light  of  religi- 
ous truth.  ...  It  has  shut  off  the  earth  from  the 
knowledge  of  man,  and  man  from  the  knowledge 
of  God."  In  the  days  of  Dr.  Whitman  it  per- 
sistently sought  to  prove  that  land  in  Oregon 
was  useless.  Agents  of  the  company  also 
widely  proclaimed  that  people  from  the  east 
could  not  reach  Oregon,  as  the  mountains  were 
impassable,  the  rivers  bridgeless,  the  great  deserts 
foodless,  the  fierce  storms  resistless,  the  deep 
snows  of  winter  insurmountable,  and  the  savages 
of  the    wilderness    dangerous    and  murderous. 


Marcus    Whitman  155 

Their  gruesome  and  exaggerated  word-pictures 
had  the  desired  effect  on  many  who  had  ex- 
pected to  emigrate.  Some  who  ventured  to  go, 
upon  arriving  at  the  stations  of  the  company, 
were  persuaded  to  return  home. 

That  it  was  the  aim  of  this  company  to  bring  Dr.  Whit- 
Oregon  under  the  permanent  control  of  Great  ^^^ 

-r»  •     •         1  •  •       1  -1  x^      Aroused 

Britam  became  mcreasmgly  evident  to  Dr. 
Whitman.  While  making  a  professional  visit 
to  Fort  Walla  Walla,  he  heard  news  which 
stirred  his  soul.  There  were  present  at  a  dinner, 
officers  of  the  fort,  employes  of  the  company, 
and  a  few  Jesuit  priests.  During  the  dinner  a 
messenger  came,  saying  that  immigrants  from  the 
Red  River  country  had  crossed  the  mountains 
and  had  reached  Fort  Colville,  on  the  Columbia. 
Nearly  all  present  received  this  news  enthusias- 
tically. One  priest  rose  to  his  feet  and  shouted : 
"  Hurrah  for  Oregon !  America  is  too  late  !  We 
have  got  the  country!"  In  the  judgment  of 
Dr.  Whitman,  the  hour  for  action  had  arrived. 

At  about  the  time  this  incident  occurred  in  Decisive- 
the  fall  of  1842,  he  met  his  fellow-missionaries, 
and  said  to  them :  "  I  am  going  to  cross  the 
Rocky  Mountains  and  reach  Washington  this 
winter,  God  carrying  me  through,  and  bring 
out  an  emigration  over  the  mountains  next  sea- 


ness 


156  Heroes  of   the   Cross 

son,  or  this  country  is  lost."    Two  of  his  associ- 
ates strongly  opposed  the  venture.     They  said, 
in    substance :    "  Brother  Whitman,    we    think 
you  had  better  attend  to  your  missionary  duties 
and  let  politics  alone."  Rising  from  his  seat.  Dr. 
Whitman  replied :  "  I  was  a  man  before  I  be- 
came a  missionary,  and  when  I  became  a  mis- 
sionary I  did  not  expatriate  myself.     I  shall  go 
to  the  States  if  I  have  to  sever  my  connection 
with  the  mission."     Dr.  Whitman's  decision  to 
make   the  journey  was  irrevocable.     "  Finding 
him  so  determined,"  said  Dr.  Eells,  "  we  had  to 
yield."    It  would  be  a  perilous,  mid-winter  ride, 
over  twenty-five  hundred  miles  long.     But  in 
spite  of  the  probable  dangers,  toils  and  suffer- 
ings. Dr.  Whitman  resolved  to  go. 
Promptness       j^is  actions  were  as  prompt  as  his  decisions. 
The  very  next  morning,  October  3,  he  started 
with  Amos  Lawrence   Lovejoy,  a  young  man 
who  had  come  west   the  summer  before.     At 
Dr.   Whitman's  house    there    gathered    a    sad- 
hearted   little  company  to  bid  him  good-bye. 
There    were  Indian  neighbors,    Mr.  and  Mrs. 
Gray,    and   Mrs.   Whitman,  with   about  forty 
school  children  around  her. 

Having  decided  that  the  thing  ought  to  be 
done,  Dr.  Whitman  exerted  all  his  force  and 


;    o 


w 

O 

o 

H 

W 

H 

O 


Marcus    Whitman  157 

did  it.  He  was  willing  to  risk  his  reputation, 
his  position,  his  life.  Self-interest  was  not  in 
his  vocabulary. 

"The  little  Road  said  Go, 

The  little  House  said  Stay ; 
And  O,  it's  bonny  here  at  home. 
But  I  must  go  away. 
•'  And  go  I  must,  my  dears, 
And  journey  while  I  may, 
Though  heart  be  sore  for  the  little  House 
That  had  no  word  but  Stay." 

His  route  was  extremely  difficult.  It  was  Route 
winding,  cheerless,  pathless,  over  snow-covered 
mountains,  through  steep  rocky  gorges,  across 
icy  creeks  and  rivers.  By  Fort  Hall,  Taos 
and  Santa  Fe,  he  went,  and  from  there  to 
Bent's  Fort  on  the  Arkansas  River. 

*•  On,  on  and  on,  past  Idaho,  Perils 

On  past  the  mighty  saline  sea, 
His  covering  at  night  the  snow, 

His  only  sentinel  a  tree. 
On,  past  Portneuf  s  basaltic  heights, 

On,  where  San  Juan  mountains  lay, 
Through  sunless  days  and  starless  nights, 

Toward  Taos  and  Far  Santa  Fe. 
Now  kneeling  in  the  starlit  snow. 

Now  warmed  by  lone  Fort  Uintah, 
Now  scanning  in  horizons  low 

The  fortress  of  Uncompahgre, 
O'er  tablelands  of  sleet  and  hail, 

Through  pine-roofed  gorges,  canons  cold 
Now  fording  streams  encased  in  mail 

Of  ice,  like  Alpine  knights  of  old. 


158  Heroes    of   the   Cross 

♦  The  open  Bible  'neath  the  flag 
I  planted  on  the  mountain  crag, 
While  wheeled  the  eagle  in  the  sun 
And  I'll  defend  what  I  have  won,' 
He  said,  and  spurred  his  thin  steed  on. 
Till  far  behind  him  lay  Walla  Walla 
And  far  the  fields  of  Oregon. 
***** 

•  I  must  go  on,  I  must  go  on, 
Whatever  lot  may  fall  to  me; 
On!  'tis  for  others'  sake  I  ride, 

For  others  I  may  never  see, 
And  dare  the  clouds,  O  great  Divide, 
,  Not  for  myself,  O  Walla  Walla, 

Not  for  myself,  O  Washington ; 
But  for  thy  future,  Oregon ! ' " 

Reaches  Mr.  Lovejoy,  worn  out  by  hardship  and 
°^^^  suffering,  could  not  go  on,  and  remained  at 
Bent's  Fort.  Dr.  Whitman,  with  a  small  sup- 
ply of  food,  pressed  forward  through  snow  and 
biting  winter  weather,  by  the  way  of  St.  Louis, 
and  on  March  3,  five  months  after  he  began  his 
unexampled  journey,  arrived  at  Washington. 

Dr.  Whitman,  a  man  of  acts  rather  than  of 
speech,  did  not  write  an  account  of  his  momen- 
tous ride.  Some  of  his  experiences,  which  he 
and  Mr.  Lovejoy  related  to  the  Rev.  H.  H. 
Spalding,  have  been  preserved.  This  is  the 
thrilling  story  of  one  day : 

Lost  On  that  terrible  13th  of  January,  1843,  when  so  many  in 
all  parts  of  our  country  froze  to  death,  the  Doctor,  against 
the  advice  of  his  Mexican  guide,  left  his  camp  in  a  deep 


Marcus    Whitman  159 

gorge  of  the  mountains  of  New  Mexico,  in  the  morning,  to 
pursue  his  journey.  But  on  reaching  the  divide,  the  cold 
becoming  so  intense,  and  the  animals  becoming  actually 
maddened  by  the  driving  snows,  the  Doctor  saw  his  peril, 
and  attempted  to  retrace  his  steps,  and,  if  possible,  to  find 
his  camp,  as  the  only  hope  of  saving  their  lives.  But  the 
driftmg  snow  had  totally  obliterated  every  trace,  and  the 
air  becoming  almost  as  dark  as  night  by  the  maddening 
storm,  the  Doctor  saw  that  it  would  be  impossible  for  any 
human  being  to  find  camp,  and  commending  himself  and 
his  distant  wife  to  his  covenant  keeping  God,  he  gave  him- 
self, his  faithful  guide,  and  animals,  up  to  their  snowy 
grave,  which  was  fast  closing  about  them.  Suddenly  the 
guide,  observing  the  ears  of  one  of  the  mules  intently  bent 
forward,  sprang  upon  him,  giving  him  the  reins,  exclaim- 
ing, '  This  mule  will  find  the  camp  if  he  can  live  to  reach  it. ' 
The  Doctor  mounted  another,  and  followed.  The  faithful 
animal  kept  down  the  divide  a  short  distance,  and  then 
turned  square  down  the  steep  mountain.  Through  deep 
snowdrifts,  over  frightful  precipices,  down,  down,  he 
pushed,  unguided  and  unurged,  as  if  he  knew  that  the  lives 
of  the  two  men  and  the  fate  of  the  great  expedition  de- 
pended upon  his  endurance  and  his  faithfulness.  Entering 
the  thick  timber  he  stopped  suddenly  over  a  bare  spot,  and 
as  the  Doctor  dismounted — the  Mexican  was  too  far  gone — 
he  beheld  the  very  fireplace  of  their  morning  camp !  Two 
brands  of  fire  were  yet  alive  and  smoking,  and  plenty  of 
timber  in  reach.  The  Buffalo  hides  had  done  much  to  pro- 
tect the  Doctor,  and  providentially  he  could  move  about 
and  collect  dry  limbs,  and  soon  had  a  rousing  fire.  The 
guide  revived,  but  both  he  and  the  Doctor  were  badly  fro- 
zen. They  remained  in  this  secluded  hole  in  the  mountains 
several  days,  till  the  cold  and  storm  abated. 

Their  severe  sufferings  on  the  way  from  Fort 
Hall  to  Fort  Bent  are  graphically  referred  to 
by  Mr.  Lovejoy,  as  follows : 


i6o  Heroes  of   the  Cross 

Dangers  From  Fort  Hall  to  Fort  Uintali  we  met  with  terribly 
severe  weather.  The  deep  snows  caused  us  to  lose  much 
time.  Here  we  took  a  new  guide  for  Fort  Uncompahgre, 
on  Grand  River,  in  Spanish  country.  Passing  over  high 
mountains,  we  encountered  a  terrible  snow-storm,  that  com- 
pelled us  to  seek  shelter  in  a  dark  defile,  and  although  we 
made  several  attempts,  we  were  detained  some  ten  days. 
When  we  got  upon  the  mountains  we  wandered  for  days, 
until  the  guide  declared  he  was  lost,  and  would  take  us  no 
further.  This  was  a  terrible  blow  to  the  Doctor,  but  he 
determined  not  to  give  up,  and  went  back  to  the  Fort  for 
another  guide,  I  remaining  with  the  horses,  feeding  them 
on  cotton-wood  bark.  The  seventh  day  he  returned.  We 
reached,  as  our  guide  informed  us.  Grand  River,  600  yards 
wide,  which  was  frozen  on  either  side  about  one-third.  The 
guide  regarded  it  too  dangerous  to  cross ;  but  the  Doctor, 
nothing  daunted,  was  the  first  to  take  the  water.  He 
mounted  his  horse,  and  the  guide  and  I  pushed  them  off  the 
ice,  into  the  boiling,  foaming  stream.  Away  they  went, 
completely  under  the  water,  horse  and  all,  but  directly  came 
up,  and  after  buffeting  the  waves  and  a  foaming  current, 
made  for  the  ice  on  the  opposite  side,  a  long  way  down  the 
stream.  The  Doctor  leaped  upon  the  ice  and  soon  had  his 
noble  animal  by  his  side.  The  guide  and  I  forced  the  pack 
animals,  and  followed  the  Doctor's  example,  and  were  soon 
drying  our  frozen  clothes  by  a  comfortable  fire. 

At  Wash-  On  his  arrival  at  Washington,  Dr.  Whitman, 
mgton  (^j-gssed  in  buffalo  and  buckskin,  and  bearing 
on  his  face  the  marks  of  his  severe  sufferings^ 
interviewed  President  Tyler,  Daniel  Webster, 
then  Secretary  of  State,  and  other  Government 
officials,  in  behalf  of  the  retention  of  the  Ore- 
gon country.  Mowry  sums  up  this  interview 
as  follows : 


Marcus   Whitman  i6i 

Dr.  Whitman  tried  to  convince  Mr,  Webster  that  he  was  Interviews 
the  victim  of  false  representations  with  regard  to  the  char-  the  Presi- 
acter  of  the  region,  and  told  him  that  he  intended  to  take  dent 
over  a  train  of  emigrants  to  Oregon  the  coming  summer. 
After  a  protracted  interview  with  Mr.  Webster,  Dr.  Whit- 
man took  leave  thoroughly  disheartened.  He  found  that 
the  President  entertained  precisely  the  same  views  of  the 
uselessness  of  Oregon  to  the  United  States  that  he  had  just 
heard  from  Mr.  Webster.  He  told  the  President  that  he 
had  been  over  the  mountains  himself  four  times,  once  in 
the  dead  of  winter;  that  he  had  taken  a  wagon  over 
seven  years  before,  and  that  it  was  his  intention  to  carry 
over  a  large  delegation  to  Oregon  from  the  frontier  that 
spring.  Dr.  Whitman  urged  his  case,  not  only  before  the 
President,  but  before  senators  and  representatives,  endea- 
voring to  impress  upon  them  all  the  value  of  the  country, 
its  excellent  soil,  healthful  climate,  and  its  importance  to 
this  nation  in  the  future.  He  pressed  upon  them  the  fact 
that  a  large  emigration  would  go  across  the  mountains  dur- 
ing the  next  season,  and  that  they,  being  American  citizens, 
would  claim  protection  from  the  national  government. 

President    Tyler   approved  the  plan  of  Dr.  The 

Whitman  for  opening;  a  wae;on  route  and  for  ^^^sident 
r  '  1  approves 

the  takmg  of  emigrants  through  to  Oregon. 
Dr.  Whitman  believed  that  if  a  wagon  road 
could  be  made  over  the  mountains  to  the  Col- 
umbia River,  Oregon  could  be  retained  and 
Protestant  missions  advanced. 

From   Washington    Dr.   Whitman  went   to  Dr.  Whit- 
Boston  to  report  to  the   American    Board   of^^^^^ 

r^  ••  r  T^  •  Tv/r--  r^\         Boston 

Commissioners  tor  i^oreign  Missions.  The 
officers  of  the  Board,  not  having  his  advanta- 
geous point  of  sight,  thought  he  was  giving  too 


i62  Heroes  of   the   Cross 

much  attention  to  political  affairs  and  therefore 
did  not  fully  approve  his  course.  He  was 
more  discerning  and  statesmanlike  than  they, 
however,  and  subsequent  events  justified  his 
acts. 
Dr.  Whit-  After  visiting  his  mother  and  his  early  home, 
man  returns  iq^  Whitman  went  back  to  Missouri  to  accom- 

West 

pany  a  large  party  of  emigrants  to  Oregon. 
"It  is  requisite  that  more  good,  pious  men  and 
ministers  go  to  Oregon  without  delay,  as  citi- 
zens, or  our  hope  there  is  greatly  clouded,  if 
not  destroyed."  Thus  he  had  written.  In  a 
pamphlet  he  had  described  the  soil,  the  climate 
and  the  vegetation  of  Oregon,  and  had  shown 
the  possibility  of  making  the  journey  in 
safety. 
Eight  He  was  deeply  concerned  for  the  welfare  of 
the  expedition.  At  the  Platte  River  he  joined 
the  main  party  and  gave  the  full  strength  of  his 
wisdom  and  energy  to  the  formidable  task  of 
carrying  it  safely  through.  Eight  hundred  peo- 
ple, fifteen  hundred  cattle  and  about  two  hun- 
dred wagons,  were  to  be  piloted.  Their  route 
was  through  Kansas  and  Nebraska;  from  the 
northeast  corner  of  Colorado,  northwest  across 
the  north  fork  of  the  Platte  River ;  along  the 
Sweetwater  River,  through  the  South  Pass  to 


Hundred 
Emigrants 


Marcus    Whitman  163 

Fort  Hall.  Dr.  Whitman's  aid  was  invaluable. 
At  the  North  Fork  of  the  Platte  River,  where 
they  were  to  cross  the  fording,  the  quicksand 
bottom  seemed  to  form  an  insurmountable 
barrier.  The  drivers  would  not  attempt  to 
cross.  Then  Dr.  Whitman's  sense  and  courage 
prevailed.  Dr.  Atkinson  tells  how  he  acted : 
"  Those  who  heard  Dr=  Whitman  at  the  North 
Platte  River  bid  the  emigrants  throw  away 
their  skin  boats  prepared  for  crossing  and  saw 
him  for  three  days  crossing  and  re-crossing  that 
wide  stream,  swimming  his  horse  to  find  the 
best  ford,  and  at  last  heard  him  order  the  teams 
and  wagons  to  be  chained  together  and  driven 
in  one  long  Kne  across  the  ford  for  two  miles 
(that  river  swollen  by  spring  floods),  cheering 
the  drivers,  permitting  not  a  moment's  halt,  lest 
they  should  sink  in  the  quicksands,  will  never 
forget  the  man  and  the  deed." 

From  Fort  Hall  to  the  Grande  Ronde  Dr.  Home 
Whitman  guided^  the  entire  party.  At  the 
Grande  Ronde  he  placed  the  company  in  charge 
of  Stikas,  an  Indian  pilot,  trustworthy  and 
efficient,  and  hurried  on  to  repair  his  gristmill 
by  the  time  the  expedition  reached  his  home. 
Finding  that  his  mill  had  been  burned  in  his 
absence,    he    promptly    began    repairing    the 


man  s 
Generosity 


164   '         Heroes   of  the  Cross 

machine ^}^  It  was  ready  for  the  grinding  of 
corn  and  wheat  when  Dr.  Whitman  welcomed 
the  large  company  of  immigrants  on  October 
16,  1843. 

Dr.  Whit-  For  five  months  they  had  wearily  traveled 
through  the  roadless  and  almost  impassable 
forest.  Dr.  Whitman  supplied  them  with 
provisions  at  a  low  cost  and  otherwise  assisted 
them  to  reach  their  destination,  which,  for  the 
larger  number  of  them,  was  in  the  valley  of  the 
Willamette.  High  praise  is  due  Dr.  Whitman 
for  his  vigor  and  skill  in  bringing  this  gigantic 
enterprise  to  a  successful  issue.  He  had  led 
this  great  company  over  two  ranges  of  moun- 
tains, through  a  wild,  dangerous,  unexplored 
country. 

Mutterings  "fhe  disaffection  among  the  Indians  during 
Dr.  Whitman's  absence,  which  had  resulted  in 
the  burning  of  his  mill,  was  continued  after  his 
return  to  Waiilatpu.  The  hostile  influence  of 
Jesuit  priests  and  of  the  Hudson's  Bay  people 
incited  the  Indians  to  open  opposition.  Then, 
too,  the  Indians  said  that  Dr.  Whitman,  who 
ministered  to  them  in  their  illness,  was  poisoning 
them.  Affected  with  contagious  diseases  and 
being  naturally  superstitious,  they  made  up  and 
circulated  damaging  stories.     In  the  fall  of  1847 


Marcus    Whitman  165 

came  the  awful  outbreak.     A  vivid  description 

of  the  pathetic  event  is  given  by  Mowry : 

I 

Dr.  Whitman  was  thoroughly  convinced  that  a  plot  for  Shadows 
the  murder  of  the  missionaries  was  nearly  complete.  Day  Gathering 
after  day  he  reported  appearances  to  his  wife  and  friends, 
and  walked  softly  and  prayerfully,  knowing  that  he  might 
be  called  at  any  moment  to  yield  up  his  life.  When  visiting 
the  sick  in  the  Indian  camp  on  the  Umatilla  River,  he  called 
on  Bishop  Blanchette  and  the  vicar-general  Brouillett,  who 
had  just  arrived  at  the  place,  and  had  an  interview  with 
them.  He  then  rode  out  to  where  Rev.  Mr.  Spalding  was 
encamped,  reaching  there  about  sunset.  This  last  inter- 
view with  his  brother  missionary  was  short,  for,  though  he 
was  worn  down  with  increasing  labors  and  cares,  severe 
sickness  at  his  own  home  would  not  suffer  him  to  stop  for 
the  night's  rest.  .  It  was  late  when  he  left  his  friends  and 
started  upon  his  lone  night  journey  to  that  once  happy  home. 
The  long  ride  of  forty  miles  consumed  the  remainder  of  one 
night,  and  in  the  early  dawn  he  alighted  at  his  own  house. 
A  hurried  interview  with  his  beloved  wife,  at  which  they 
were  seen  in  tears,  greatly  agitated,  was  cut  short  by  calls 
for  him  to  see  the  sick.  On  November  29,  1847,  immediate- 
ly after  dinner,  perhaps  about  half -past  one,  the  carnage 
was  begun  and  continued  for  eight  days. 

The  first  to  die  was  Dr.  Whitman.  Of  the  Massacred 
seventy-two  persons  at  his  station,  fourteen  were 
massacred.  Almost  all  of  the  others  were  im- 
prisoned by  the  Indians.  "  Nearly  fifty  persons, 
mostly  women  and  children,  were  taken  prison- 
ers by  them,  the  women  being  subjected  to 
horrible  abuse.  The  remaining  few  succeeded 
in  escaping."    With  this  awful  event  Protestant 


i66  Heroes    of   the    Cross 

missionary  efforts  in  upper  Oregon  tempo- 
rarily ended,  but  Oregon  was  saved.  Other 
immigrant  parties  arrived.  Congress  brought 
about  a  territorial  organization  and  the 
extensive  and  beautiful  region  entered  slowly 
upon  a  long  era  of  prosperity  and  develop- 
ment. 
Memorials  ^po  perpetuate  the  memory  of  Dr.  Whitman's 
sterling  worth,  Whitman  College  was  founded 
at  Walla  Walla.  In  recent  years  its  financial 
resources  have  been  increased  until  it  is  now 
worth  $300,000.  Recently  eighteen  acres  of 
additional  campus  in  the  heart  of  the  city  of 
Walla  Walla  have  been  bought.  Dr.  Oliver 
Nixon,  author  of  How  M^'^hitman  Saved  Oregon^ 
in  a  recent  personal  letter  says:  "We  have 
erected  three  splendid  buildings  at  a  cost  of 
$130,000,  and  built  a  splendid  monument  at  his 
wholly  before  neglected  grave,  and  a  neat 
memorial  church  at  the  scene  of  the  massacre. 
We  are  not  stopping.  We  expect  to  make 
Whitman  College  the  Yale  of  the  far  northwest. 
I  am  profoundly  thankful  that  the  memory  of 
our  noble  heroes  has  been  rescued  from  oblivion 
when  so  many  were  yet  living  to  attest  to  their 
worth.  When  1  take  my  pen  and  write  '  Whit- 
man,' it  runs  away." 


Marcus    Whitman  167 

One  of  the  most  dehghtful  sketches  of  the 
personal  character  of  Dr.  Whitman  is  that  given 
by  Mrs.  Martha  Wisewell  Barrett,  in  a  letter 
written  December  15,  1902,  and  published  in 
T'he  Sunday  School  T^imes  of  January  10,  1903. 
Mrs.  Barrett  tells  of  Dr.  Whitman's  arrival  in 
the  east  in  1843,  ^^^  of  his  visit  to  the  home  of 
her  mother,  who  was  his  sister.  When  he 
arrived  at  their  home  he  said  that  the  object  of 
his  return  to  the  east  was  solely  to  save  Oregon 
to  the  United  States.  He  remained  only  a  few 
days.     These  are  Mrs.  Barrett's  words : 

Our  house  was  the  gathering  place  for  the  neighbors  and  Dr.  Whit- 
friends,  who  listened  to  his  narration  of  his  life  and  work,  nian  in  1843 
I  well  remember  that  one  day  he  dressed  up  in  his  buckskin 
suit,  that  they  might  see  his  appearance  as  he  journeyed.  I 
remember  standing  opposite  him  in  the  room  when  he  had 
a  lassoo  in  his  hand.  This  he  threw  over  my  head  and 
drew  me  up  to  him,  to  show  the  manner  of  catching  animals 
in  the  west.  And  I  have  not  forgotten  how  this  frightened 
me.  Dr.  Whitman  possessed  a  singularly  pleasant  and 
winning  manner.  Child  as  I  was  I  shall  never  forget  his 
Christian  bearing  and  conversation.  Never  solemn  nor 
morose,  he  was  always  jovial,  light-hearted  and  happy. 
This  was  very  hard  for  me  to  understand,  for  from  the 
friends  at  home  I  had  heard  only  of  the  hardships  and  pri- 
vations of  the  life  he  had  lived.  They  held  prayer  meetings 
in  the  evenings,  and  on  each  morning  of  his  stay  with  us 
he  led  in  family  worship.  He  talked  constantly  to  our 
family  of  his  work  of  soul  saving.  My  father  said  to  him 
one  day,  "The  Indians  are  so  treacherous,  I  am  afraid  they 
will  kill  you,  Mark,"  to  which  he  replied  that  the  Lord 
would  take  care  of  him — his  life  was  in  the  Lord's  hands. 


i68    •         Heroes   of   the   Cross 

Character-  The  beauty  of  Dr.  Whitman's  character 
stands  out  clearly.  His  sincerity,  his  kindness, 
his  generosity,  his  integrity,  his  bravery,  his 
heroism,  his  purity  of  motive,  and  his  unstinted 
missionary  labors,  are  a  rich  legacy  to  the 
American  people. 

A  Servant  J)y.  Whitman  had  the  precise  qualities  of 
character  demanded  by  that  strategic  time. 
He  was  gifted  both  in  capacity  and  in  energy. 
Into  all  his  unselfish  tasks  he  put  his  whole 
strength.  "  I  count  him  a  great  man,"  said 
Emerson,  "who  inhabits  a  higher  sphere  of 
thought,  into  which  other  men  rise  with  labor 
and  difficulty;  he  has  but  to  open  his  eyes  to 
see  things  in  a  true  light,  and  in  large  relations." 
And  He  who  is  above  all  said :  "  Whosoever  will 
be  chief  among  you  let  him  be  your  servant." 
Dr.  Whitman  was  the  high-minded,  keen-sighted 
servant,  not  only  of  his  own  generation,  but  of 
the  generations  that  have  followed.  He  was  a 
true  servant,  because  he  served  solely  in  the 
name  and  for  the  glory  of  Him  whose  highest 
joy  it  was  to  say :  "  I  am  in  the  midst  of  you 
as  he  that  serveth  " 


THE    WHITMAN    MONUMENT 


THE    WHITMAN    HATCHET 


Marcus    Whitman  169 

Questions  for  Study 

Aim. — To  secure  a  knowledge  of  the  character  of  Dr. 
Marcus  Whitman  and  of  his  zeal  in  behalf  of  missions  and 
the  acquisition  of  Oregon. 

Early  Life 

1.  When  was  Whitman  born  ?  Where  ?  What  was  the 
character  of  his  parents  ? 

2.  What  early  responsibility  came  to  him  ?  How  did  it 
affect  his  physical  and  mental  powers  t 

3.  What  kind  of  training  did  his  parents  give  him  ? 
When  was  he  converted? 

4.  What  were  his  early  plans  for  his  life  ?  How  did  these 
plans  change  ? 

Indians  in  Oregon 

5.  Who,  in  Oregon,  earnestly  desired  a  knowledge  of 
God  ?  How  did  they  prove  their  eagerness  ?  In  what 
pathetic  way  did  their  quest  end  ? 

6.  What  resulted  from  the  appeal  of  these  Indians  ? 
Who  established  a  mission  in  their  behalf?  In  1839,  ^ow 
many  missionaries  were  at  work  ? 

Missions  in  Oregon 

7.  Who,  in  1834,  decided  to  found  another  mission  in 
Oregon  ?    What  preliminary  steps  did  they  take  ? 

8.  What  did  the  Indians  say  to  their  representatives  ? 
What  course  did  the  latter  pursue  ? 

9.  To  whom  was  Dr.  Whitman  married  ?  What  were 
some  of  her  characteristics  ?  What  touching  scene  occurred 
at  the  marriage  service  ? 

10.  What  did  Dr.  Whitman's  report  lead  the  American 
Board  to  do  ? 

Dr.  Whitman  in  Oregon 

11.  Who  were  commissioned  for  the  new  work  ? 

12.  Describe  some  of  the  experiences  with  which  their 
westward  journey  began  ? 


170  Heroes  of    the    Cross 

13.  On  the  summit  of  the  Rockies  what  did  the  mission- 
aries and  their  associates  do  ? 

14.  In  what  manner  were  they  welcomed  at  the  Green 
River  ? 

15.  Give  the  substance  of  Mrs.  Whitman's  description  of 
her  home  at  Waiilatpu  ? 

16.  When  was  the  first  Presbyterian  church  m  Oregor 
organized  ? 

17.  What  was  the  extent  of  Oregon  in  1838?  What  was 
its  white  population  then  ?    Now  ? 

18.  What  were  some  of  the  furnishings  in  the  home  of 
Dr.  Eells,  as  described  by  his  son  ? 

16.  Give  the  substance  of  Mrs.  Eells'  description  of  the 
Indians  at  the  Whitman  station  V 

20.  In  three  years  what  did  Dr.  Whitman  accomplish  ? 

21.  What  interest  was  shown  by  the  Indians  at  the 
mission  stations  ? 

Dr.  Whitman's  Eastern  Ride 

22.  Why  did  Dr.  Whitman  take  his  famous  eastern  ride  ? 

23.  What  was  the  purpose  of  the  Hudson's  Bay  Company  } 

24.  What  statement  aroused  Dr.  Whitman  ?  Why  did 
his  missionary  associates  oppose  his  journey  ? 

25.  What  was  his  route  ?  How  many  months  did  his 
journey  require  ? 

26.  Give  the  substance  of  his  experiences,  as  related  in 
the  chapter  ? 

27.  How  was  he  received  at  Washington  ? 

28.  Of  what  great  enterprise  was  he  one  of  the  chief 
leaders  in  the  summer  of  1843?  In  what  particulars  were 
his  services  of  value  to  this  expedition  ? 

29.  When  did  the  company  arrive  at  Dr.  Whitman's 
home  ?    In  what  ways  did  he  show  a  generous  spirit  ? 

Gathering  Shadows  and  the  Massacre 

30.  In  what  attitude  did  he  find  some  of  the  Indians  ? 
What,  probably,  was  the  cause  of  their  alienation  ? 


Marcus    Whitman  171 

31.  When  did  the  massacre  begin  ?  How  many  were 
killed  ?  Imprisoned  ?  How  did  this  awful  event  affect 
missionary  interests  in  upper  Oregon  ? 

32.  What  memorials  help  to  perpetuate  Dr.  Whitman's 
memory  ?    Where  are  they  located  ? 

33.  Make  a  list  of  the  traits  of  Dr.  Whitman,  as  given  by 
Mrs.  Barrett,  in  her  brief  sketch  of  him  as  he  appeared  in 
1843. 

34.  What  were  some  of  his  other  leading  characteristics  ? 

35.  What  important  lessons  does  this  chapter  teach  ? 

References 

How  Marcus  Whitman  Saved  Oregon.  By  Oliver  W. 
Nixon,  M.D.,  LL.D.     Chicago  :  Star  Publishing  Co.     $1.50. 

Marcus  Whitman  and  the  Early  Days  of  Oregon.  By 
William  A.  Mowry,  Ph.D.  New  York  :  Silver,  Burdett  & 
Co.    $1.50. 

Oregon.  By  William  Barrows.  Boston  :  Houghton,' 
Mifflin  &  Co.     $1.25. 

McLoughlin  and  Old  Oregon.  By  Eva  Emery  Dye. 
Chicago  :  A.  C.  McClurg  &  Co.     $1.25. 

Leavening  the  Nation.  By  Joseph  B.  Clark.  New 
York  :  The  Baker  &  Taylor  Co.     $1.25. 

Topics  for  Papers  and  for  Class  Consider- 
ation AND  Discussion 

I.  Oregon  in  1838-45. 

Marcus  Whitman.     Mowry.     Pages  98-103. 
2b  Early  Missions  in  Oregon. 

How  Marcus  Whitman  Saved  Oregon.  Nixon.  Pages 
50-62. 

Marcus  Whitman.     Mowry.     Pages  35-49- 

3.  The  Journey  of  Dr.  and  Mrs.  Whitman  to  Oregon. 
Oregon.     Barrows.     Pages  1 21-146. 

4.  Dr.  Whitman's  Ride.     Its  Peril  and  Result. 
Oregon.     Barrows.     Pages  160-178. 


172  Heroes    of   the    Cross 

Marcus  Whitman.     Mowry.     Pages  1 31-201. 

5.  The  Massacre  of  Dr.  and  Mrs.  Whitman. 
Oregon.     Barrows.     Pages  320-329. 
Marcus  Whititian.     Mowry.     Pages  217-231. 
McLoughlin  and  Old  Oregon.     By  Eva  Emery  Dye. 

Pages  334-349- 

6.  Present  day  Home  Mission  Opportunities  in  Oregon 
and  Washington. 

Oregon.     Barrows.     Pages  330-348. 
Leavening  the  Nation.     Clark.     Pages  207-212. 
Publications  of  your  Denominational  Ho7ne  Mission 
Board  on  present  work  in  Oregon  and  Washington. 
7.  Lessons  from  the  Life  of  Whitman. 
Review  the  Chapter. 


JOHN  L.  DYER 


It  was  my  custom  to  visit  every 
family  within  two  or  three 
miles  of  my  appointments, 
and,  as  all  were  strangers  to 
me,  my  constant  prayer  was 
that  God  would  make  me 
useful  at  every  house. 

— John  L.  Dyer 


JOHN    L.    DYER 

(Familiarly   Known   as    Father   Dyer,   the  Snow-Shoe 

Itinerant) 


Chronological  List  of  Events  in 
Dyer's  Life 

iai2.     Born  in  Columbus,  Ohio,  March  i6, 

I830-     United  with  the  Methodist  Church. 

1847.     Became  a  local  preacher. 

1 85 1.     Admitted  to  the  Wisconsin  Conference. 

1851-61.     Itinerant  preacher  in  Wisconsin  and  Minnesota. 

1861.     Removed  to  Colorado. 

1861-68.     Snow-shoe  itinerant  preacher  in  Colorado. 

1863.     Carried  the  mail  over  the  mountains  and  preached 
the  Gospel. 

1868-69.     Itinerant  preacher  in  New  Mexico. 

1870-79.     Itinerant  preacher  in  Colorado. 

1886.     Elected  Chaplain  of  the  Colorado  State  Senate. 

1901.     Died  at  University  Park,  Colorado. 


174 


V 

JOHN  L.  DYER 

Our  fore-fathers,  who  opened  up  to  Christian  Militant 
civilization  the  great  west,  were  a  mihtant  force.  Pioneers 
Their  warfare  was  not  only  against  the  untamed 
forces  of  nature,  but  also  against  the  unchecked 
and  undisciplined  passions  of  men.  They 
walked  their  rough  pathway  with  a  firm  step 
that  indicated  a  strong  faith  and  a  lofty  object- 
ive. Their  spirit  was  heroic.  Ease  and  earthly 
reward  they  sought  not.  It  being  true,  as 
Horace  Bushnell  said,  that  "great  trials  make 
great  saints,  and  deserts  and  stone-pillows  pre- 
pare for  an  open  heaven  and  an  angel  crowded 
ladder,"  these  sturdy  pioneer  preachers  were  the 
noblest  saints  of  their  time. 

John  L,  Dyer  was  a  typical  itinerant  preacher,  a  Typical 
Most  of  his  laborious  days  were  spent  in  wild  Itinerant 
mining  towns  and  camps.  For  the  love  of  Him 
whom  he  served,  he  welcomed  rough  tasks  and 
in  His  name  cheerfully  went  into  dark  and 
dangerous  places.  He  belongs  to  the  noble 
army  of  pioneer  preachers,  who,  as  President 

175 


176  Heroes  of  the  Cross 

Roosevelt  has  pointed  out,  "had  the  strong^ 
mihtant  virtues  which  go  to  the  accomphsh- 
ment  of  great  deeds.  .  .  .  They  were  men  who 
suffered  and  overcame  every  hardship  in  com- 
mon with  their  flock,  and  who,  in  addition 
tamed  the  wild  and  fierce  spirits  of  their  fellow- 
pioneers.  It  was  not  a  task  that  could  have 
been  accomplished  by  men  desirous  to  live  in 
the  soft  places  of  the  earth  and  to  walk  easily 
on  life's  journey.  They  had  to  possess  the 
spirit  of  the  martyrs,  but  not  of  martyrs  who 
would  merely  suffer,  not  of  martyrs  who  would 
oppose  only  passive  endurance  to  wrong.  The 
pioneer  preachers  warred  against  the  forces  of 
spiritual  evil  with  the  same  fiery  zeal  and  energy 
that  they  and  their  fellows  showed  in  the  con- 
quest of  a  rugged  continent.  They  had  in 
them  the  heroic  spirit,  the  spirit  that  scorns  ease 
if  it  must  be  purchased  by  failure  to  do  duty, 
the  spirit  that  courts  risk  and  a  life  of  hard 
endeavor  if  the  goal  to  be  reached  is  really 
worth  attaining.  Great  is  our  debt  to  these  men 
and  scant  the  patience  we  need  show  toward 
their  critics."  In  the  moral  development  of  the 
great  region  in  which  he  toiled,  John  L.  Dyer 
had  a  conspicuous  and  influential  part.  He  was 
one    of   the    first    Gospel  heralds    in  each   of 


John    L.    Dyer  177 

several    large     regions     lying    west    of    the 
Mississippi. 

He  was  born  on  March  16,  1812,  in  Ohio.  Boyhood 
He  could  trace  his  ancestry  in  the  Methodist  Experiences 
ministry  back  to  his  great-grandfather.  Of  this 
Methodist  lineage  he  was  proud.  His  father 
was  a  justice  of  the  peace.  Among  those  who 
visited  his  crude  court-room,  was  a  man  who 
was  usually  intoxicated  and  who  persisted  in 
shaking  hands  with  young  Dyer,  then  a  boy 
four  years  old.  Once,  when  he  saw  this  man 
coming  he  hid  behind  his  mother,  who  was 
spinning  flax,  and  cried  out :  "  He  is  drunk, 
and  I  will  not  shake  hands."  When  the  boy 
drew  back,  the  man  said :  "  What  is  the  matter 
with  the  child  ?  "  His  mother  told  him.  This 
made  him  angry.  "That  child  will  make  a 
drunkard  as  sure  as  he  lives,"  he  said.  "  I  have 
never  seen  a  child  who  hated  a  drunken  man, 
but  would  surely  be  a  drunkard."  This  remark 
frightened  Dyer,  and  he  remembered  the 
prophecy.  In  later  life,  he  stated  that  he  was 
bom  with  a  love  of  whiskey.  He  could  not 
remember  when  he  did  not  desire  it.  When- 
ever he  tasted  it,  the  thought  of  this  drunken 
man  terrified  him.  A  temperance  lecture 
which  he  heard   led    him   to  sign  the  pledge, 


17^  Heroes  of   the  Cross 

and  he  became  an  earnest  advocate    of  tem- 
perance. 
Camp      j^^  camp  meetings  which  he  attended  in  his 

Meeting's  .  , 

boyhood,  he  received  abiding  impressions.  At 
one  of  these  there  were  present  converted 
Indians.  Eight  of  them  came  out  clothed  as 
white  men,  their  long  black  hair,  combed,  falling 
to  their  shoulders.  Taking  their  seats,  without 
books  or  notes,  they  sang  in  their  own  tongue : 

O,  how  happy  are  they,  who  their  Savior  obey, 
And  have  laid  up  their  treasure  above ' 

In  September,  1830,  he  attended  a  camp  meet- 
ing in  Madison  County,  Ohio,  and  decided 
to  unite  with  the  church.  He  was  afraid  to 
attend  the  class  meeting.  The  leader,  who  was 
tactful,  gave  him  needed  encouragement  and 
helped  to  assure  him  of  the  reality  of  his  con- 
version.  From  that  time  Dyer  believed  the 
class  meeting  to  be  one  of  the  greatest  means  of 
grace  in  the  economy  of  the  Methodist  church. 
"  When  the  camp  meeting  was  held  again  on 
our  circuit,  thanks  be  to  God  through  Christ," 
he  wrote,  "I  was  made  a  new  creature;  my 
burden  was  rolled  off,  and  I  rested  sweetly  in 
my  Saviour." 
Compromise  Qne  night,  riding  in  the  woods,  he  was 
strongly  tempted  to  lessen  his  devotion.     The 


John    L.    Dyer  179 

suggestion  came  to  him  in  this  form :  "  If  you 
deny  and  separate  yourself  from  all  amusements 
you  will  be  a  castaway  from  young  society  and 
the  subject  of  reproach."  He  decided  to  set  his 
standard  lower.  He  would  follow  a  middle 
course.  "Just  then,"  he  said,  "the  Spirit 
left  me  as  plainly  as  He  came  when  I  promised 
to  forsake  all  sin  and  live  for  God  and  His 
grace.  My  hair  seemed  to  rise,  and  I  felt  to  see 
if  my  hat  was  not  going  off  my  head.  Dark- 
ness pervaded  my  mind  and  I  repented  of  my 
wickedness  and  struggled  back  into  the  light. 
That  settled  the  question  of  worldly  amuse- 
ments for  all  time."  In  his  twentieth  year  he 
went  with  his  parents  to  Illinois. 

In  1837  a  severe  temptation  came  to  him.  Fears 
While  reading  the  book  of  Job  he  thought  that 
his  own  trials  would  doubtless  be  similar  to 
those  of  the  patriarch.  He  was  greatly  distressed. 
He  feared  he  would  be  unable  to  endure  the 
anticipated  test,  and  the  thought  came  to  him : 
"  O,  I  am  fully  prepared,  it  would  be  better  to 
die  now,  and  go  to  the  land  of  the  blessed  and 
sing  the  songs  of  heaven  forever."  He  offered 
this  prayer :  "  O,  God,  if  consistent  with  Thy 
will,  take  me  speedily  to  Thyself,  while  I  feel 
that    Thou   art  mine  and  I  Thine."       In  his 


to  Serve 


i8o  Heroes   of   the   Cross 

prayers  for  death  he  entreated  and  agonized. 
But  such  petitions  were  not  long  continued. 
As  he  prayed  in  the  forest  he  seemed  to  hear  a 
voice  behind  him,  saying ;  "  Your  work  is  not 
done;  go  ye  into  all  the  world  and  preach  the 
Gospel."  He  never  afterward  sought  to  hasten 
his  own  death. 
Invited  Soon  after  this  experience,  his  pastor  urged 
him  to  take  charge  of  a  class  meeting.  Dyer 
felt  that  the  scant  educational  advantages  he 
had  enjoyed  unfitted  him  for  such  a  serious 
task.  "  I  would  rather  be  nothing,"  he  said, 
"than  a  poor  Methodist  preacher."  But  he 
took  the  class.  Soon  after,  Peter  Cartwright, 
one  of  the  most  ardent  and  faithful  of  home 
missionary  pioneers,  licensed  Dyer  as  an  ex- 
horter.  He  also  became  a  circuit  steward. 
Aids  Pastors  received  a  meager  support.  Dyer 
tried  to  lead  the  people  to  give  more  liberally. 
For  a  long  period  the  presiding  elder,  and  the 
pastors  in  the  conference,  had  received  only 
about  one-half  of  the  amount  due  them.  Not 
one  preacher  had  been  paid  all  of  his  insuffici- 
ent allowance.  At  the  quarterly  conference. 
Dyer,  himself  a  class-leader,  moved  a  resolution 
that  a  bill  be  made  out  against  each  class, 
according  to  their   numbers  and  ability,   and 


Pastors 


John    L.    Dyer  i8i 

that  each  leader  collect  it  or  pay  it.  "We 
had  a  mighty  stir,"  he  writes,  "but  all  except 
one  leader  agreed  to  try  it.  On  the  fourth 
quarter  we  met  the  claims.  I  had  to  put  up 
ten  dollars  out  of  my  own  cash." 

In  1844  he  went  with  his  family  to  Wiscon-  First 
sin.  There  he  began  to  preach  the  Gospel.  ^^^"^0^1 
He  was  appointed  to  speak  once  a  month  in 
one  of  the  churches  and  in  the  presence  of  the 
presiding  elder.  His  first  attempt  was  memor- 
able. He  could  not  find  a  subject.  Finally 
the  hour  for  him  to  speak  arrived.  He  was 
forced  to  begin.  Describing  his  experience,  he 
writes:  "After  the  preliminaries  I  announced 
the  text.  Suddenly,  I  became  so  blind  that  I 
could  scarcely  see  nor  could  I  utter  a  word. 
After  trying  for  some  minutes,  I  said:  '  Brother 
Snow,  you  must  preach.'  But  he  said :  '  Go 
on,'  and  I  tried  again;  but  soon  said:  'I  will 
quit,'  and  sat  down.  As  I  retired,  I  saw  that 
everybody's  eyes  were  straining  at  me.  You 
may  believe  that  the  preacher  felt  as  if  he 
could  have  crawled  in  an  auger  hole  if  there 
had  been  any.  As  the  people  left,  it  was  dis- 
covered that  three  or  four  penitents  were  weep- 
ing and  not  willing  to  go  without  prayers.  We 
continued  with  them  until  they  were  all  con- 


i82  Heroes   of   the    Cross 

verted.  The  preacher  in  charge  said  he  had 
been  blessed  and  was  looking  for  a  revival. 
The  Sunday  school  superintendent  said  that 
he  had  been  praying  and  that  his  prayers  had 
been  answered."  This  experience  was  a  great 
trial  to  Dyer.  On  the  following  Sunday  night 
over  three  hundred  people  crowded  the  meet- 
ing house.  Dyer  arose  and  said :  "  I  suppose 
you  all  remember  last  Sunday  night's  failure ; 
but  I  am  not  yet  convinced  that  there  is  no 
preach  in  me."  This  bit  of  pleasantry  relieved 
his  embarrassment  and  he  was  able  to  conduct 
the  meeting  throughout. 
A  Clear  Before  this,  Dyer  had  been  asked  by  the 
presiding  elder  to  act  as  a  supply  on  a  preach- 
ing circuit.  He  declined  to  serve.  Instead, 
with  his  brother  Thomas,  he  visited  the  mines 
which  they  owned.  Their  horse  became  fright- 
ened, tore  the  wagon  to  pieces,  and  they  nar- 
rowly escaped  death.  The  next  day,  working 
in  the  mine.  Dyer  went  down  into  the  shaft 
about  thirty  feet.  He  became  so  depressed  that 
he  was  unable  to  continue  working.  Finally, 
he  sat  down  in  the  shaft  and  said :  "Oh !  Lord, 
what  ails  me  ?  "  Then  he  recalled  promises  he 
had  made  to  the  effect  that  as  the  way  opened 
he  would  preach  the  Gospel.       The  way  had 


Call 


John    L.    Dyer  183 

opened,  but  he  had  refused.  He  put  his  pick 
and  shovel  into  the  tub,  stepped  into  it  him- 
self, and  called  out  to  the  man  above,  "  Hoist," 
and  was  drawn  up  out  of  the  pit.  The  man 
asked  him  what  he  meant  by  coming  up. 
Dyer  told  him  that  he  was  going  to  quit 
work  for  a  while.  When  he  met  his  brother 
Robert  at  the  cabin,  he  said  to  him :  "  I  am 
going  to  try  and  preach  the  Gospel."  The 
presiding  elder  immediately  gave  him  an 
assignment  and  he  began  work.  His  ministry 
then,  and  throughout  his  active  life,  was  in 
newly  settled  regions  and  largely  among  rough 
miners. 

At   one    meeting,   in    a   series   that  he   con-  Dealing 
ducted,   a   younsf  man    came    in    and    took   a  !!^^^  ^  . 

^  .  ,  .  Hypocrite 

chair.  A  rough  fellow  said  to  him:  "What 
are  you  going  to  do  with  your  chair"?"  He 
replied :  "  I  am  going  to  the  mourners'  bench." 
He  answered :  "  I  bet  you  a  quarter."  As  the 
meeting  went  on  they  completed  their  betting 
arrangements.  When  Dyer  invited  those  to 
come  forward  who  wished  to  make  a  public 
confession  of  their  faith,  the  young  man  went 
up  with  the  others.  "The  next  day,"  says 
Dyer,  "the  saloon-keepers  had  their  fun.  A 
friend  told  me  of  the  situation.    We  had  an- 


184  Heroes   of   the    Cross 

other  appointment  given  out  for  the  evening. 
When  the  time  came  to  call  seekers,  I  spoke 
of  the  meanness  of  any  man  that  would  come 
on  the  bet  of  a  quarter;  such  a  creature 
would  sell  his  soul  for  a  sixpence,  spend  the 
sixpence  for  whiskey  and  go  to  the  devil  at 
last.  But  several  came,  and  the  same  fellow 
came  again,  of  course,  for  he  had  money  at 
stake.  I  said:  'Sing  a  verse.'  At  the  close 
the  preacher  stepped  up  to  Jim,  slipped  his 
hand  in  his  collar,  and  said:  'You  came  here 
last  night  on  the  bet  of  a  quarter.'  He  replied : 
'  But  I  did  not  spend  it  for  whiskey.'  '  Well,' 
said  the  preacher,  'I  believe  that  it  was  your 
business,'  and  pulled  him  up  and  said:  'You 
put  for  the  door,  or  I  will  put  you  out  at  the 
window.'  The  fellow  said:  "You  asked  me 
here  for  prayers,  and  I  want  you  to  pray  for 
me.'  The  preacher  said :  '  You  must  pray  for 
yourself  '  I  can't  pray.'  '  But  you  must ;  I 
will  teach  you;  say,  God  have  mercy  on  me, 
a  sinner.'  By  a  little  squeezing  of  his  neck  he 
was  induced  to  say  the  prayer,  but  spoke  very 
low.  He  was  asked  to  pray  louder.  He  then 
said  his  prayer  so  that  all  in  the  house  could 
hear.  He  did  not  cease  praying  till  we  closed. 
The  house  was  crowded;  but  while  the  above 


John    L.    Dyer  185 

scene  was  passing,  you  might  have  heard  a  pin 
drop.  That  fellow  never  touched  us  again. 
A  talk  was  given  on  the  principle  of  such  a 
course.  The  man  who  bet  with  him,  came 
and  apologized  to  the  preacher.  I  was  never 
again  intruded  upon  by  rowdies." 

In  1851,  at  Waukesha,  Wisconsin,  Dyer  was  Admitted  to 
admitted  to  conference,  the  first  in  a  class  of  ^°°^^^®^^® 
twenty-three.  He  preached  on  a  two  weeks 
circuit  and  had  eight  appointments,  three  on 
each  Sunday.  During  the  year  there  were 
encouraging  revivals.  His  work  was  difficult, 
his  salary  wholly  inadequate.  His  annual 
expenses  were  three  hundred  dollars  in  excess 
of  the  amount  he  received. 

He    was    next    appointed    to    the   Richland  Richland 

Mission,  Fillmore  County,   Minnesota.     Tak-  ^^ssion. 

^  1  •      .  Minnesota 

mg  a  mule  and  a  buggy,  he  began  his  journey 

with    his    oldest    son    and    visited    preaching 

stations    on    the    way.        At    Brownsville    was 

the  only  school-house  in  the  territory  of  which 

he  knew,  and  also  a   Methodist  class-meeting 

attended  by  about  twenty  members.     At  the 

next   town,    he   found   two   Christian  families. 

One  gave  him  a  cordial  welcome.     Dyer  was 

told  that    it   was   the   custom  to  have  family 

prayers    daily,    morning   and  evening,  and  on 


i86  Heroes    of   the    Cross 

Thursday  evening,  a  prayer  meeting.     It  was 
the  first  prayer  meeting  of  the  kind  he  had  ever 
found. 
Decreased       Throughout  the  winter  of  1855-6,  he  held 

Revenue  ^•  ^-  ^'  1  •        •        -^ 

evangelistic  meetings  on  his  circuit,  a  region 
that  was  rapidly  filling  up  with  new  settlers.  It 
was  the  coldest  winter  he  had  ever  known.  In 
1857  came  a  financial  crash,  resulting  in  much 
distress.  In  his  characteristic  way  Dyer  said: 
"  Nothing  was  at  par  except  the  salvation  of 
our  souls.  Thanks  be  to  God,  no  drouth,  flood, 
nor  financial  depression,  can  stop  the  constant 
fullness  of  the  grace  that  comes  from  above,  but 
it  may  retard  the  building  of  churches  and  break 
many  a  good  man  financially." 
Isolation  Dyer,  with  his  fifteen  year  old  daughter  and 
his  twelve  year  old  son,  lived  in  a  cabin  on  a 
farm.  Their  nearest  neighbors  were  a  mile 
away.  As  his  wife  had  died,  it  was  necessary 
to  leave  the  children  alone  while  he  was  on  his 
long  tours.  At  night  his  daughter  cried  with 
fear.  He  committed  his  children  to  God  and 
went  on  with  his  work,  saying,  "Our  God, 
seldom,  if  ever,  permits  evil  to  befall  us  or  our 
families,  if  we  keep  on  preaching  the  Gospel." 
This  Dyer  did.  He  gave  generously  of  his  own 
money  toward  the  support  of  the  church  during 


John    L.    Dyer  187 

the  panic  of  1857.  ^^  contributed  forty  acres 
of  land,  a  large  part  of  his  possessions.  Help- 
ing others  who  were  in  greater  distress  than 
himself,  he  became  impoverished.  That  he 
might  pay  his  debts,  he  sold  his  mule  and  walk- 
ed to  his  far  distant  appointments.  He  visited 
every  house  on  his  circuit,  and  talked  to  the 
people  respecting  their  salvation.  "  I  spent  my 
time  thus,  until  nearly  December,"  he  said, 
"when  I  undertook  to  hold  a  protracted  meet- 
ing, at  what  was  called  the  red  school-house. 
There  I  visited  twenty-seven  families,  about  all 
in  the  school  district,  and  found  but  one  old  lady 
that  gave  me  any  evidence  of  saving  grace.  I 
saw  all  except  one  family.  On  my  way  to 
their  home,  I  met  a  boy  and  asked  him  about 
them,  and  he  said  they  had  gone  away.  '  They 
expected  you  would  be  there',  he  went  on,  '  and 
give  them  the  devil.'" 

At  another  place  he  held  meetings  in  a  private  A  Firm 
house.  There  were  nearly  twenty-five  converts.  Convert 
Ten  professed  conversion  at  one  watch-night 
meeting.  It  had  been  announced  that  a  ball 
would  be  held  at  the  same  hour,  but  the  man 
who  was  to  furnish  the  music  for  it  attended 
Father  Dyer's  meeting  and  decided  to  live  a 
Christian  life.     The  people  who  had  arranged 


i88  Heroes   of   the    Cross 

the  ball  said  that  five  dollars  would  buy  this 
man  off.  The  man  remained  firm ;  he  did  not 
attend  the  ball  and  it  was  a  failure.  Several 
others  were  reclaimed,  and  some  converted.  A 
class  of  sixteen  was  formed. 
Brave  Christian  women  in  these  new  communities 
^^^^  had  many  bitter  experiences.  The  wild  life  of 
their  husbands  caused  not  only  poverty,  but  also 
deep  mental  distress.  There  is  pathos  in  Dyer's 
description  of  their  experiences :  "  One  of  the 
hard  cases  was  a  man  of  family.  He  loved  his 
company  and  spent  his  money.  His  wife 
grieved,  as  he  was  wasting  his  living.  She  went 
to  a  neighbor  whose  husband  was  in  the  same 
row,  and  they  agreed  to  take  axes  and  knock 
in  the  door  and  windows  on  the  west  side  of  the 
house,  as  the  wind  was  blowing  from  that  way. 
The  courage  of  one  failed  her ;  but  the  other, 
firm  in  her  determination,  knocked  the  window 
in  the  first  lick,  and  struck  down  the  door  next. 
The  wind  blew  the  lights  out  and  everything 
off  the,  table.  The  whole  crew  thought  it  a 
mob,  and  jumped  out  of  the  window  on  the 
other  side,  and  ran  away.  At  another  time  a 
saloon-keeper  bought  six  barrels  of  whiskey  and 
laid  them  on  their  sides,  with  the  ends  against 
the  weather  boarding.     Somebody,  so  the  same 


John    L.    Dyer  189 

lady  told  me,  bored  holes  through  the  boards 
and  into  the  heads  of  the  barrels  at  the  lower 
edge,  so  that  there  was  but  very  little  whiskey 
left:  in  any  of  them." 

On  his  journeys  Dyer  frequently  fell  into  the  Circuit 
water  in  his  efforts  to  cross  streams  and  sloughs.  ^°^^ 
Once  his  horse  fell  into  a  broad  slough  and 
went  down  to  his  body  in  the  mud.  "I  got 
off,"  he  says,  "and  took  the  bridle  reins  and 
pulled  and  the  horse  made  a  lunge  right  toward 
me.  I  made  for  the  shore,  and  the  horse  after 
me,  and  by  the  time  I  got  to  terra-firma,  was 
covered  with  black  mud.  I  pulled  the  dry 
grass  and  wiped  my  clothes  as  well  as  I  could 
and  also  the  bridle  and  the  saddle  and  the  horse. 
While  I  was  in  this  predicament,  I  thought 
this  was  too  much  for  anybody  except  a 
Methodist  preacher,  who  had  made  his  vows  to 
take  things  as  they  come."  He  said  nothing 
could  compensate  him  for  this  trial  but  a  good 
revival. 

In  1858  floods  and  poor  crops  caused  wide-  in  Tatters 
spread  suffering.  The  total  compensation  re- 
ceived by  Dyer  that  year  was  fifty  dollars  in 
money  and  clothing.  Poverty  and  suffering  did 
not  check  his  zeal.  Occasionally,  though,  his 
lack  of  money  was  a  means  of  temptation.    At 


190  Heroes    of   the    Cross 

one  time  his  coat  was  so  badly  worn  that  there 
was  not  much  left:  of  it  beside  the  lining  from 
the  elbow  to  the  wrist  on  the  under  side.  "  Now 
you  are  going  to  the  town,"  he  thought,  "  and 
your  coat  sleeves  are  thread-worn  to  the  lin- 
ing ! "  "  But  I  went,"  he  says,  "  and  had  a  good 
old  Protestant  Methodist  preach  for  me  and  I 
exhorted.  I  thought  I  would  tell  on  the  devil 
the  first  thing  and  try  to  stop  him.  So  I  told 
how  it  was.  I  raised  my  arm  up  and  said,  '  I 
am  ready  to  shake  the  last  rag  over  you.' "  The 
next  day,  sympathetic  members  of  the  church 
gave  him  a  new  coat.  He  said  that  he  never  for- 
got this  kindness  and  that  he  didn't  know  how  he 
could  have  endured  his  trials  that  year  had  not 
God  revived  the  work  all  around  the  circuit. 

Churchless  His  visits  disclosed  deplorable  conditions, 
egions  jj^  g^  logging  camp  he  found  thirty-five  men, 
who  gave  close  attention  to  his  sermons.  One 
man,  who  formerly  lived  in  New  York,  and 
who  stood  in  his  cabin  door  and  listened,  said 
that  sermon  was  the  only  one  he  had  heard  for 
twenty-two  years.  In  that  entire  neighborhood 
there  had  never  been  a  school  or  preaching. 

Pike's  Peak      For  the  purpose   of  seeing   Pike's  Peak  in 

^°^^^'^;  Colorado,  he  left   Minnesota,  March   Q,  1861. 
ward  '      ^  '  :?' 

Before   leaving,  he   reflected  on   some   of  the 


John    L.    Dyer  191 

results  of  his  six  years'  ministry.  He  knew  of 
over  five  hundred  persons  who  had  been  led 
into  the  Christian  Hfe.  At  a  large  number  of 
places  visited,  he  was  the  first  to  preach  the 
Gospel  and  estabhsh  a  church.  He  had  used 
up  all  his  personal  property  and  was  in  debt. 
His  decision  to  promptly  pay  all  he  owed  was 
faithfully  carried  out. 

On  his  way  westward  he  met  with  h  heavy  A  Long 
loss.  A  landlord  over-fed  his  horse,  which  had  ^  ^ 
cost  him  one  hundred  and  fifty  dollars.  He  led 
him  a  few  miles  and  sold  him  for  a  gun,  an 
old  watch  and  fifteen  dollars,  about  what  the 
bridle  and  saddle  were  worth.  He  then  walked 
the  remainder  of  the  distance — nearly  six  hun- 
dred miles  —  making  Gospel  addresses  on  the 
way.  On  June  20,  1861,  he  reached  Colo- 
rado, and  on  July  9,  arrived  at  Buckskin  Joe, 
a  mining  camp.  On  inquiry,  he  found  that 
a  funeral  sermon,  preached  near  the  camp  the 
previous  year,  was  the  first  sermon  preached  in 
all  that  region. 

The   Sunday  after   his    arrival   he    held   an  in  New 
open-air  meeting.     Logs  were  used  for  seats.  Settlements 
On  week  nights  he  spoke  in  the  streets.     Four 
Sundays  later,  he  went  eight  miles  to  conduct 
an  evangelistic  meeting.     All  the  people,  with 


192  Heroes   of    the    Cross 

the  exception  of  one  man,  were  out  staking  off 
claims.  This  man  invited  Dyer  to  dinner. 
They  sat  down  on  the  ground  to  eat.  There 
was  not  a  house,  table,  or  stool,  in  the  place. 
"  From  there  I  made  my  way  up  to  Quartz 
Hill,"  Dyer  writes.  "There  I  preached  to 
about  thirty  attentive  hearers  and  felt  that  the 
Lord  was  with  us  indeed ;  walked  back  sixteen 
miles,  and  held  two  services.  The  last  Sab- 
bath visited  Fair  Play,  and  conducted  the  first 
preaching  service  held  there.  I  also  tried  to 
preach  the  first  sermon  in  Mosquito  by  a  camp 
fire,  as  there  was  no  house  at  the  time  in  the 
place."  For  nine  weeks  he  lived  in  a  house 
made  of  poles  and  pine  boughs.  To  secure  a 
livelihood,  he  worked  through  the  week  by 
the  day. 
Preaching  A  few  days  later  he  arrived  at  Minerva,  on 
Amid  Washington  Gulch.     As  he  entered  the  town 

Distractions  ^ 

on  Sunday,  he  found  one  man  "cuttmg  and 
selling  beef;  others  rolling  logs  down  the  hill ; 
others  covering  their  cabins;  others  building  a 
chimney ;  and  still  others  selling  provisions  and 
whiskey  in  a  tent."  He  announced  that  he 
would  speak.  Forty  men,  with  their  mules  and 
ponies,  assembled.  He  did  not  know  that  even 
one  person  was  in  sympathy  with  him.     "  1  got 


John    L.    Dyer  193 

in  front  of  the  tent,"  he  says,  "  under  the  shade 
of  a  large  pine  tree,  and  led  the  hymn,  begin- 
ning, 'Alas  and  did  my  Saviour  bleed,'  and  as  I 
tried  in  the  old  way  to  sing  it,  a  number  joined 
and  helped ;  but  some  were  selling,  others  buy- 
ing and  some  packing  their  beasts.  After  this 
the  poor  preacher  began  to  feel  better  and  the 
people  kept  coming  in  until  there  were  over 
one  hundred.  As  1  proceeded,  I  felt  that  God 
had  revived  his  promise,  '  Lo,  1  am  with  you 
alway,  even  unto  the  end  of  the  world ' !  I  was 
in  the  last  camp  east  of  California  and  had  the 
evidence  that  God  was  in  the  wilderness,  as  well 
as  in  the  city.  .  .  .  When  I  was  about  half 
through,  three  men  got  on  their  ponies  in  the 
outskirts  of  the  congregation,  and  one  of  them 
waved  his  hat,  and  said,  'Farewell.'  The 
speaker  responded  for  the  audience,  and  also 
said:  'God  have  mercy  on  your  soul'  and 
they  passed  away.  Soon  after  a  mule  reached 
his  head  into  the  tent  and  took  out  a  loaf  of 
bread  and  started  off  with  it;  but  was  soon 
caught,  tied  up,  and  the  bread  taken  away,  so 
that  we  were  getting  rid  of  the  stock.  Not- 
withstanding these  interruptions,  most  of  the 
hearers  listened  with  great  attention.  At  the 
close,  1  gave  out  that  I  would  have  a  camp- 


194  Heroes   of   the   Cross 

meeting  at  night,  as  there  were  tents  enough, 

and  plenty  of  pine  knots  for  light."     Fires  were 

built  and  one  hundred  and  fifty  frontiersmen 

came  to  hear  the  sermon.     At  these  services  the 

roughest  men  behaved  respectfully. 

^^^       On  his  way  back  to  Buckskin   Toe  he  was 
Blizzard  ,  -^  tt-  i 

met    by    a    severe    snowstorm.      riis    matches 

would  not  burn.     "  The  prospect  was  frightful. 

I   prayed,   and  dedicated  myself  to  God,  and 

thought  that  by  His  grace  I  would  try  to  pull 

through.     For  five  or  six  hours  I  waded  the 

snow    waist    deep,  until,   almost   exhausted,  I 

leaned  up  against  a  tree  to  rest.      I  never  saw 

death  and  eternity  so  near  as  then.     My  life 

seemed  to  be  at  an  end;  but  I  resolved  to  keep 

moving  and  when  I  could  go  no  more,  would 

hang  up  my  carpet  sack  and  write  on  a  smooth 

pine  tree,  my  own  epitaph :     '  Look  for  me  in 

heaven'.     Through    the    goodness    of  God,  I 

reached  the  toll-gate  about  one  hour  after  dark; 

and  I  shall  never  forget  the   kindness  of  the 

Swede   who   took  me   in  and  cared  for    me." 

At  Buckskin  Joe,  he  continued  services  for  two 

weeks.     Opposing  forces  were  numerous.    Two 

dances    were    held    weekly.      Two    men    were 

killed.     In  spite  of  these  distractions  the  church 

was  revived  and  backsliders  reclaimed.     In  four 


John    L.    Dyer  195 

months  he  walked  live  hundred  miles  carrying 
his  pack  over  Indian  trails,  across  logs.  He 
preached  three  times  a  week.  He  received  forty- 
three  dollars  in  collections.  To  meet  his  ex- 
penses, he  spent  in  addition  to  this  sum,  about 
fifty  dollars  of  his  own  money.  He  had  worked 
by  the  day  through  the  week.  His  clothes 
were  worn  out.  His  hat  was  patched  with 
dressed  antelope  skin.  His  boots  were  half- 
soled  with  rawhide. 

Early  in  1862,  he  visited  Denver.  He  At  Denver 
attended  church,  taking  a  seat  in  the  back  of 
the  room.  To  his  surprise,  he  found  that  the 
minister  in  charge  was  his  friend.  Colonel 
Chivington.  He  wore  a  military  suit,  a  belt, 
and  carried  a  bowie  knife  and  revolver.  He 
invited  Dyer  to  preach  the  sermon.  In  a  sketch 
of  early  times  in  Colorado,  Colonel  Chivington 
gives  a  highly  pleasing  picture  of  Dyer :  "  The 
first  time  I  met  him,"  he  writes,  "  was  at  Buck- 
skin Joe,  at  a  quarterly  meeting.  If  I  have 
ever  known  a  man  anywhere  who  enjoyed 
preaching  more  than  does  Mr.  Dyer,  I  am  at  a 
loss  to  name  him.  This  is  as  it  should  be. 
Paul  gloried  in  it,  and  why  not  all  his  succes- 
sors^ Mr.  Dyer  did  not  wait  to  rest  from  his 
long  journey,  nor  to  replenish  his  depleted  empty 


196  Heroes   of   the    Cross 

purse,  nor  to  take  his  bearings,  that  he  might 
find  out  which  way  the  popular  breeze  was 
blowing;  but  at  once  drew  the  Gospel  bow  at 
a  venture,  and  let  the  arrows  fly  thick  and  fast. 
He  never  so  much  as  said,  '  Sinners,  if  you  do 
not  want  to  get  wounded,  look  a  little  out,' 
but  drew  the  sword  of  the  Spirit,  throwing  the 
scabbard  away ;  and  it  has  been  flashing  in  the 
sunlight  of  peak,  valley  and  plain  ever  since. 
As  I  write,  I  hear  him  shouting  as  he  goes  on 
his  snow-shoes : 

See  on  the  mountain  top 

The  standard  of  your  God ; 

In  Jesus  name  'tis  lifted  up, 

All  stained  with  hallowed  blood. 

Happy  if,  with  my  latest  breath, 

I  may  but  gasp  His  name ; 
Preach  Him  to  all,  and  cry  m  death, 
♦  Behold,  behold  the  Lamb!'  " 

Blue  River  Dyer  was  next  invited  to  take  charge  of  the 
Blue  River  mission  in  Summit  County,  Colo- 
rado. He  left  Denver  at  once  to  begin  work. 
At  Georgia  Gulch  he  found  nearly  one  hun- 
dred and  fifty  people,  among  whom  were  a  few 
church  members.  He  announced  meetings  for 
the  next  Sunday  morning  and  at  a  nearby  town 
for  the  afternoon.  At  both  places  he  was 
greeted  by  large   congregations.     At   Georgia 


John    L.    Dyer  197 

Gulch,  a  Jew  suggested  that  a  contribution  be 
taken.  Twenty-two  dollars  and  fifty  cents,  in 
gold  dust,  the  only  currency  then  in  use,  were 
collected.  This  donation  was  a  great  help  to 
Dyer,  as  he  had  but  ten  cents  when  he  reached 
the  camp.  On  this  circuit  he  visited  five 
places  every  two  weeks. 

The   cost    of  living    was    so  great  that  he  His 
decided  to  buy  a  cabin  at  French  Gulch  and     ^^^ 
have  a  home  of  his  own.     His  bedstead  was 
made  of  pine  poles,  including  the  springs ;  his 
bed  was   made   of  hay.     "My  furniture,"  he 
writes,   "was  primitive   and   limited;    a    table 
and  a  couple  of  boards  against  the  side  of  the 
wall  for  a  cupboard,  six  tin  plates,  half  a  set  of 
knives  and  forks  and  a  few  other  indispensa- 
bles."        His    library    consisted    of  a   Bible,  a 
hymn    book,    the    Methodist    Discipline,    two 
denominational  papers  and  one  daily  paper. 

His   circuit    not    being    large,  he    preached  Method  of 

^       1  ^  ^  Invitation 

seven  times  each  two  weeks,  i^requent  re- 
movals of  the  people  made  his  work  difficult. 
He  gave  this  explanation  of  his  plan:  "1 
concluded  to  get  everybody  out,  and  then 
preach  the  truth  burning  hot,  whether  my 
hearers  were  in  the  house,  around  the  camp-  . 
fire,  or  under  the  shade  of  a  pine  tree.     We 


198  Heroes  of  the  Cross 

generally  had  good  congregations,  and  the  way 
we  got  them  out  was  to  go  along  the  gulches 
and  tell  the  people,  in  their  cabins  and  saloons, 
where  the  preaching  would  be  at  night,  and 
then,  just  before  the  time,  stop  at  the  door, 
where  they  were  at  cards,  and  say :  'My 
friends,  can't  you  close  your  game  in  ten 
minutes  and  come  and  hear  preaching?'  I 
tried  to  adapt  myself  to  the  situation,  neither 
showing  that  I  felt  above  any  one,  nor  ever 
compromising  with  sin  or  with  transgessions, 
and  being  always  ready  to  speak  for  the  Lord 
Jesus  Christ.  I  tried  to  make  my  cabin  useful. 
It  was  about  eighteen  feet  square  and  was  the 
best  place  in  which  to  hold  meetings.  The 
floor  was  hard  ground.  I  got  sacks  and  made 
carpet,  and  covered  the  table  with  two  copies 
of  The  Northwestern  Christian  Advocate.  Thus 
I  preached  to  the  people  in  my  own  house, 
not  in  a  hired  house,  as  the  apostle  Paul  did." 
Dyer  frequently  conducted  Gospel  meetings  in 
small  camps  where  dances,  a  dancing  school, 
and  a  theatre,  were  counter  attractions.  He 
referred  to  the  dancing  school  as  the  first  insti- 
tution of  learning  in  the  mountains. 

A  Drunken       At  most  of  the   dances    in    mining    camps 

Audience  ^1  j  •    1  •  j  j        1 

there    was    drmkmg     and    some    drunkenness. 


John    L.    Dyer  199 

At  a  hotel  near  his  home,  a  Christmas  dinner 
was  given,  followed  at  night  by  a  dance.  He 
attended  the  dinner  and  was  asked  to  remain 
for  the  dance.  He  declined  the  invitation  and 
went  to  his  cabin  for  the  night.  Several  men 
who  remained  at  the  dance  became  intoxicated 
and  decided  that  every  man  in  the  town  must 
get  up,  and  that  the  minister  should  either 
treat  the  company  at  the  bar,  or  make  a  tem- 
perance speech.  They  passed  Dyer's  cabin 
and  told  him  if  he  did  not  open  the  door  they 
would  break  it  in.  He  opened  it,  and  they 
said:  "We  have  come  to  take  you  up  to 
Walker's,  and  you  can  either  treat  or  make  a 
temperance  speech."  He  went  with  them,  lead- 
ing the  company.  "  Soon  there  were  over  forty 
men,"  says  Dyer,  "and  they  called  a  chairman 
or  moderator;  but  they  were  too  drunk  to  be 
moderated.  I  got  upon  a  box  and  stated  my 
arrest  and  proposed  to  make  the  speech.  They 
said :  '  Go  on.'  ....  I  wound  up  and  was  about 
to  take  leave,  but  the  judge  said :  '  I  move  that 
we  vote  that  everything  that  Mr.  Dyer  has  said 
is  true,'  and  they  gave  a  rousing  vote.  He 
said  '  the  ayes  have  it,'  but  that  I  must  not  go 
yet;  and  made  and  put  a  motion  that  they  all 
give   Mr.  Dyer  a  dollar  apiece;  and  that  was 


2CX5  Heroes   of   the   Cross 

also  carried."  They  took  a  hat  and  collected 
twenty  dollars.  Dyer  thanked  them,  and  went 
home  to  breakfast. 

South  Park  He  was  not  only  hindered  in  his  work  by 
the  influence  of  the  saloon  but  also  by 
disreputable  theatres.  One  summer  several 
theatrical  troupes  visited  the  county  in  which 
he  labored,  and  played  at  the  camps  on  Sun- 
days, as  well  as  on  week  days.  "  I  thought  the 
devil  was  traveling  the  circuit  as  well  as  my- 
self," said  Dyer. 

Appointed       Up  to  1863,  he  had  labored  as  a  supply.     In 

^    r        ^  that  year  he   received  a   regular  appointment 
Conference  -'  o  rr  ^ 

from  the  Kansas  conference.  It  was  a  surprise 
to  him,  for  he  had  not  decided  to  remain  in  the 
mountains.  He  resolved  to  stay,  stand  the 
storms,  do  the  best  he  could  to  build  up  the 
church,  and  leave  events  with  God. 
Unarmed  Many  desperadoes  were  within  Dyer's  new 
district.  His  friends  urged  him  to  arm  him- 
self He  told  them  that  he  would  try  to  make 
his  trips  when  the  murderers  were  not  watching, 
and  that  if  he  were  killed,  the  murderers  would 
find  no  pistol  to  add  to  their  supplies.  He  gave 
two  other  reasons :  first,  he  did  not  have  sufficient 
money  to  buy  a  pistol ;  second,  for  two  years  he 
had  safely  passed  all  sorts  of  men  and  had  often 


John    L.    Dyer  201 

slept  alone  under  the  shade  of  pine  trees,  when 
he  had  reason  to  believe  the  Rocky  mountain 
lion  and  bears  were  his  nearest  neighbors.  He 
felt  that  he  was  still  in  the  hands  of  God,  whom 
he  was  trying  to  serve :  and  that  He  who  had 
kept  him  from  being  a  prey  of  wild  beasts, 
would  keep  him  from  these  unknown  mur- 
derers. 

In  1863,  the   Rocky  Mountain   conference,  Rocky 

now  the    Colorado   conference,  was  organized.  J^^^^^^i^ 

^ .         .       Conference 

Dyer  was  appointed  to  the  district  which  in- 
cluded Park  and  Lake  counties.  Within  it 
were  but  twelve  members  of  the  Methodist 
Episcopal  church.  That  he  might  attend  the 
conference  he  walked  two  hundred  miles.  A 
friend  gave  him  a  cabin,  which  he  made  his 
home.  The  principal  occupation  of  the  people 
was  gulch-mining,  as  the  water  failed  in  many 
places.  When  news  came  of  mining  opportu- 
nities in  Idaho  and  Montana,  one-third  of  the 
population  left.  The  people  who  remained 
were  too  poor  to  leave.  This,  Dyer  says,  was 
his  own  state.  Winter  was  approaching.  With 
what  he  had,  and  with  the  little  that  could  be 
expected  from  collections,  he  would  not  have 
more  than  half  enough  to  carry  him  through. 
He    bought   three    sacks    of  flour    at    fifteen 


202  Heroes  of   the  Cross 

dollars  a  sack  and  "trusted  to  Providence  for 
most  of  the  rest.  About  mid-winter,  I  found 
myself  without  means,  and  so  sought  work,  but 
could  get  none,  unless  I  worked  on  Sundays, 
which  was  out  of  the  question,  except  to  pre- 
vent actual  starvation."  In  mid-winter  the  mail 
carrier  who  took  the  mail  from  Buckskin  Joe  to 
Cache  Creek,  a  distance  of  thirty-seven  miles, 
offered  Dyer  eighteen  dollars  a  week  to  carry 
the  mail  on  this  route  on  snow  shoes.  As  Sun<- 
day  work  was  not  required,  and  as  he  could 
preach  nearly  as  often  as  he  had  been  doing,  he 
made  the  contract 
Mail-carrier       Each  week  he  preached  three  times  and  car- 

Evaneelist  ^^^^  ^^^  ^^^^  across  the  Mosquito  range.  He 
also  carried  express  matter,  by  which  he  increased 
his  income  three-fold.  The  mail  weighed  about 
twenty-five  pounds  and  the  express  matter  nearly 
seven  pounds.  He  walked  on  snow-shoes, 
drawing  the  sled  thirty-seven  miles  each  way, 
over  a  mountainous  Indian  trail  covered  with 
snow,  from  three  to  twenty  feet  in  depth.  He 
encountered  terrific  snow-storms  and  several 
times  narrowly  escaped  death.  The  year  was 
filled  with  hard  toil  and  with  excitement,  both 
spiritual  and  physical.  Out  of  many  perils  God 
in  His  mercy  delivered  him. 


John    L.    Dyer  20^ 


3 


At  the  opening  of  the  next  conference  year  Counting  not 
he  was  sent  out  without  any  missionary  help.  ^^®  ^^^^ 
He  thought  it  was  not  just.  Before  he  left, 
Bishop  Ames,  who  was  his  friend,  said :  "  Brother 
Dyer,  I  hope  you  will  do  well  in  the  mountains. 
I  am  told  you  are  highly  esteemed  out  there ; 
and  it  is  well  for  you  to  know  that  you  are 
appreciated.  It  may  do  you  good."  Though 
the  outlook  was  dismal.  Dyer  went  forward.  "  1 
resolved  to  go  and  do  what  I  could,"  he  bravely 
said,  "survive  or  perish."  He  believed  it  was 
his  duty  to  preach  the  Gospel  whether  he  was 
adequately  supported  or  not.  He  received  only 
forty  dollars  for  missionary  work  during  the  year, 
but  toiled  none  the  less  cheerily  and  heartily. 

The  following  year  his  pathway  was  darkened  South  Park 
by  sorrows  and  trials.  His  younger  son  was 
injured  in  the  army;  his  older  son  was  killed. 
Gardens  and  crops  were  destroyed  by  a  grass- 
hopper plague.  Money  was  scarce.  The  people 
in  his  district  could  barely  make  a  living.  "Many 
of  them  were  so  poor,"  he  wrote,  "that  the 
preacher  ought  to  have  had  something  to  give 
them."  Sympathizing  with  others  in  their 
troubles,  and  patient  in  his  own  bereavement, 
he  pressed  on,  making  opportunities  for  the 
preaching  of  the  Gospel.     At  most  of  the  places 


204  Heroes    of   the   Cross 

he  visited,  people  said  :  "This  is  the  first  preach- 
ing we  have  heard  in  this  county."  "Others 
said :  "  It  is  the  first  preaching  we  have  heard 
for  several  years."  Visiting  an  old  acquaintance 
in  the  mountains  he  was  invited  to  tarry  for 
dinner.  "  After  the  blessing  was  asked,  a  half- 
grown  son  nudged  his  father  in  the  side,  inquir- 
ing, '  Dad,  who  was  he  talking  to  ?  '  " 
Renewings  Several  camp  meetings,  attended  by  many 
itinerant  preachers,  refreshed  the  lonely  and 
isolated  workers.  Out  of  the  fullness  of  his 
heart,  Dyer  wrote:  "Few  know  how  we 
appreciated  those  seasons,  after  our  long  exile 
with  people  taken  up  with  sin  of  every  grade, 
none  even  to  sympathize  with  us  and  cheer  us 
on  our  way."  He  said  he  loved  to  think  of  the 
few  with  whom  he  had  shared  privation, 
danger,  and  religious  joys  in  the  Rocky  Mount- 
ains. In  1866  he  preached  at  least  four  times 
through  the  week,  and  when  possible,  three  times 
,  on  Sunday.  Often  he  spoke  in  the  morning  and 
traveled  twenty  miles  to  conduct  an  afternoon 
service.  Some  of  his  experiences  he  portrays 
in  the  following  narrative : 

Vicissitudes  I  started  from  the  south  bank  of  the  Platte,  at  Fair  Play, 
on  my  shoes,  supposing  that  I  could  stand  walking,  as  in 
the  past;  but  having  ridden  on  horseback  all  summer,  I 
soon  felt  the  effects  of  the  change.     At  six  I  reached  Platte 


John    L.    Dyer  205 

crossing,  and  expected  to  find  a  foot  log,  but  it  had  been 
washed  away.  There  were  two  crossings,  ten  rods  apart. 
I  started  down  the  creek.  The  snow  had  covered  every- 
thing ;  and  as  I  passed  over  some  willows,  I  broke  one  of 
my  shoes ;  but  got  to  the  ford  and  saw  that  there  was  no 
way  to  cross  but  by  wading.  It  was  after  dark.  1  sat 
down  on  the  snow  and  took  off  my  boots  and  socks.  The 
stream  was  running  full  knee-deep  of  slush,  and  was  about 
sixteen  feet  wide.  I  waded  across,  wiped  my  feet  as  dry  as 
I  could  with  my  handkerchief,  got  my  boots  on,  and  made 
four  miles  through  the  snow  to  Garro's  Ranch.  I  was  tired 
out,  and  so  hungry  that  I  could  have  eaten  anything.  My 
condition  was  anything  but  enviable.  But  it  was  to  go  or 
perish.  The  snow  was  a  little  packed  by  the  wind,  which 
was  on  my  back,  and  helped  me  a  little.  I  could  only 
make  about  one  hundred  feet  before  having  to  rest.  I  was 
warm,  except  my  feet.  I  had  one  snow-shoe  and  could 
scrape  the  snow  off  the  ground  to  make  a  place  to  stamp 
my  feet  so  that  they  should  not  freeze.  I  got  within  a 
mile;  stopped  to  rest.  I  dug  a  trench  in  the  snow  long 
enough  to  lie  in.  The  wind  blew  the  snow  and  the  scales 
I  had  knocked  off,  over  me,  and  it  seemed  like  being  buried 
alive,  the  clods  being  shoveled  in  on  the  coffin.  I  soon  got 
out  of  that  hole,  and  at  last,  near  eleven  o'clock,  steadied 
myself  by  the  door-knob  with  one  hand  and  rapped  with 
the  other.  Mr.  Garro  jumped  out  of  bed  with  his  revolver 
in  hand,  ran  upstairs,  hoisted  the  window,  and  cried  out: 
♦Who's  there?'  The  reply  was,  *  It  is  Dyer.'  He  was 
astounded,  and  hurried  downstairs  without  shopting, 
brought  me  in,  and  set  me  a  supper,  with  hospitality  so 
royal  a  king  might  envy.  I  remember  yet  how  thankful  I 
was  to  the  good  Lord,  that  I  got  in ;  and  how  good  that  hay 
bed  felt,  and  how  greatly  refreshed  I  was  the  next  morn- 
ing. Nothing  but  the  grace  of  God,  and  what  little  grit  I 
had  in  me,  ever  got  me  through. 

Dyer  was  alert  to  find  suitable  buildings  for  Building  a 
church  use.     At  Fair  Play  he  found  a  two-story. 


2o6  Heroes   of   the   Cross 

hewed  log  building  that  had  formerly  been  a 
hotel.  Two  men,  who  owned  ox  teams, 
promised  that  if  he  would  remodel  it  they  would 
draw  it  to  the  lot.  Dyer  furnished  the  purchase 
money  and  employed  a  man  to  help  him  take 
the  building  down.  The  teamsters  who  had 
promised  to  help,  after  making  one  trip,  gave 
no  further  assistance.  There  was  but  one  church 
member  in  the  town  and  he  was  a  day  laborer. 
A  man  said  he  would  draw  the  building  for  one 
hundred  dollars.  Dyer  himself  contributed  the 
money,  and  with  another  pioneer  preacher,  began 
the  work  of  reconstruction.  Within  a  month 
they  had  the  building  ready  for  meetings,  and 
dedicated  it  without  debt.  It  was  large  enough 
to  hold  all  the  residents  of  the  town. 
A  Timely  Up  to  this  time  Dyer  had  preached  mostly 
iscove  y  .^  private  houses  and  stores.  At  one  of  the 
latter,  seats  had  been  placed  and  people  gathered. 
The  proprietor  arranged  for  Dyer  to  stand  at 
the  end  of  the  counter.  After  he  had  taken  his 
place,  he  looked  up,  and  directly  over  him  saw 
a  sign  bearing  the  words,  "  Good  Whiskey."  "  1 
never  can  preach  under  such  a  sign  as  that,"  he 
said.  The  proprietor  cheerfully  took  the  sign 
down  and  Dyer  preached  to  a  congregation  of 
thirty  people. 


John    L.    Dyer  207 

During  that  year,  one  Sabbath  afternoon,  Wittiness 
weary  and  dusty  from  a  walk  of  over  one 
hundred  miles.  Dyer  met  with  a  Sunday 
school.  The  pastor  announced  his  presence 
as  follows :  "  Children,  old  Father  Dyer  is  in 
the  audience,  and  after  singing  this  hymn  he 
will  make  a  short  talk."  The  hymn  was  sung 
and  the  pastor  invited  "  Old  Father  Dyer " 
forward  to  the  altar  to  address  the  school. 
''This  reference,"  writes  a  friend  acquainted 
with  the  incident,  "quickened  the  pulse  of 
Dyer,  as  he  walked  upon  the  platform  with 
a  firm  and  elastic  step.  With  a  peculiar 
twinkle  in  one  corner  of  his  eye,  in  a  drawl- 
ing tone  of  voice,  he  began  with :  '  O-l-d 
F-a-t-h-e-r  D-y-e-r;  yes,  children,  O-l-d 
F-a-t-h-e-r  D-y-e-r.  I  may  be  old;  but  I  am 
not  barefoot  on  the  top  of  my  head;  neither 
do  I  wear  store  teeth  tied  into  my  mouth  with 
a  string.'  The  point  of  the  joke  will  readily 
be  seen,  when  we  bear  in  mind  that  though  their 
pastor  was  about  twenty-two  years  younger  than 
he,  yet  the  top  of  his  head  was  'above  timber 
line,'  and  he  wore  false  teeth."  When,  in  ignor- 
ance, the  faithful  itinerant  preachers  were 
derisively  called  "  circuit  riders,"  Dyer  said :  "  I 
never  rode  a  circuit ;  I  always  rode  a  horse  I " 


2o8  Heroes    of   the    Cross 

New  Mexico  Jn  1868,  Dyer  was  appointed  to  New 
Mexico.  He  protested  against  the  assign- 
ment and  urged  the  Bishop  to  send  some  one 
better  quaUfied.  The  Bishop  repHed:  "You 
preach  to  all  the  Americans;  do  what  you  can 
and  see  where  and  how  the  Mexicans  can  be 
improved."  Describing  his  new  district,  Dyer 
said:  "That  year  I  took  in  Trinidad,  being 
the  first  Protestant  who  ever  tried  to  preach 
there.  This  appointment  was  not  taken  with- 
out at  least  some  knowledge  of  the  labor,  pri- 
vations and  dangers  attending  a  Protestant 
preacher  in  that  field.  I  already  found  that  it 
was  not  Mexico,  but  New  Mexico,  the  out- 
side or  fag  ends  of  an  old  Latinized  nation, 
that  had  been  ridden  over  by  Romish  priests. 
Being  the  first  discoverers  of  our  American 
continent,  their  church,  1  supposed,  had  lost 
almost  all  but  form  and  ceremony,  and  had 
been    backsliding    ever    since.        And    1    was 

going  into  the  most  illiterate  part 1  have 

seen  men  by  the  dozen  go  to  church  in  the 
morning  and  by  eleven  o'clock  the  same  men 
carrying  their  chickens  to  a  pit  to  have  a  cock 
fight  in  plain  view  of  the  priest's  house.  They 
were  communicants,  and  yet  I  never  knew  one 
of  them  to  be  brought  to  account  for  violating 


John    L.    Dyer  209 

the  Sabbath.  My  prayer  is  that  God  will  con-  Results 
vert  and  reform  that  whole  country.  Indeed,  it 
is  rapidly  becoming  enlightened  and  improved 
in  every  way."  Dyer  selected  a  place  for  a 
high  grade  school,  and  secured  the  Rev. 
Thomas  Harwood  and  his  wife  to  direct  it. 
Mr.  Harwood,  who  began  his  labor  in  1869, 
was  the  first  Methodist  preacher  Dyer  had 
seen  in  New  Mexico.  "  He  took  my  place," 
he  said,  "and  I  have  reason  to  thank  God  that 
the  result  has  been  so  good."  The  following 
year  Dyer  traveled  throughout  New  Mexico, 
making  his  home  at  Santa  Fe.  His  work  was 
not  without  danger  and  temptations.  "The 
Apache  Indians  were  frequently  on  the  scout. 
If  sighted  by  them,  it  was  necessary  to  outrun 
them,  kill  them,  or  get  scalped."  The  out- 
come of  his  work  in  New  Mexico  was  exceed- 
ingly encouraging.  During  his  life-time  over 
eight  hundred  converts  to  Christianity  united 
with  the  Methodist  church  in  that  country,  and 
twenty  native  Protestant  preachers  were  raised  up. 

In  1870  he  was  appointed  to  what  was  called  "The 
the    Divide    Circuit,  lying   south   and  east   of  ^.^^^^V®„ 
Denver.     Four  weeks   were   required  for    the 
visitation  of  all  the  places  in  this  district.     The 
settlers  were  largely  ranchmen.     Dyer  said  the 


210  Heroes  of   the   Cross 

loss  of  a  cow  was  more  seriously  felt  than  that 
of  a  human  being.  The  killing  of  a  man  was 
overlooked  and  little  effort  was  made  to  find  the 
murderer,  but  when  cattle  were  stolen  and  the 
thief  was  found,  he  was  usually  hung. 
Checks       On  this  circuit  distractions  and  impediments 

Evang-elism  abounded.  Dances,  however,  were  among  the 
most  serious  hindrances  to  his  work.  "  If  we 
are  trying  to  promote  a  revival,  the  dance  is  the 
best  means  to  dissipate  all  serious  reflection.  I 
tried  to  do  all  I  could  to  stop  vice,  and  faithfully 
preached  the  Word  wherever  a  few  could  be  got 
together.  Yet  one  decade  without  the  Gospel 
or  religious  example  or  associations  has  a  wonder- 
ful effect  on  people,  even  on  those  who  have 
been  trained  well.  It  seems  almost  impossible 
to  turn  them  again  to  righteousness,  while  the 
children  lose  all  interest  in  anything  that  is  moral, 
and  have  an  utter  disrelish  of  religion."  He 
gave  two  years  to  work  on  this  circuit,  preach- 
ing and  exhorting  on  an  average  four  times  a 
week.  His  rides  were  hard  and  long.  He  ex- 
pended two  hundred  and  forty  dollars  more  than 
he  received.  Two  class  meetings  were  formed, 
and  there  were  conversions. 
A  Meeting      On  the  third  night  of  a  series  of  evangelistic 

in  t  e  Snow  jj^^etings,  about  the  time  for  the  meeting  to  begin. 


John    L.    Dyer  211 

"a  blizzard,  heavy  wind  and  line  snow,  came  up, 
too  severe  to  be  encountered.  But  a  dozen  of 
us  got  to  the  school-house  and  I  tried  to  talk  a 
little,  and  proposed  to  have  two  or  three  prayers 
and  quit.  But  a  young  lady  came  and  kneeled 
at  the  altar  and  although  the  wind  blew  in  the 
snow  until  it  was  two  inches  deep  on  the  floor 
and  we  were  all  white  with  it,  she  never  stopped 
praying  or  rose  from  her  knees  until  the  blessing 
came."  It  was  in  indications  of  repentance,  such 
as  this,  that  Dyer  found  his  abundant  reward. 

Many  living  in  Dyer's  district  were  reckless  Outrages  in 
and  godless.  Among  the  evil  characteristics  Lake  County 
which  he  enumerates,  were  lying,  stealing, 
covetousness,  tale-bearing,  and  murdering. 
With  scant  cause  troublesome  dissensions  arose. 
The  older  settlers  frequently  attempted  to 
dominate  the  newcomers;  many  of  the  latter 
were  quarrelsome.  Conflicts  were  numerous 
and  ominous.  A  slight  offence  would  some- 
times lead  to  murder.  Mobs  were  formed, 
people  were  driven  out  of  villages  and  many 
were  killed.  Dyer's  own  son,  a  judge,  was 
shot  at  the  close  of  a  trial  at  which  he  presided. 
His  murderers  were  never  brought  to  justice. 

Dyer  was    appointed    to  the   most  difficult  Unequalled 
district    in   Colorado,   a  district  for  which  no     ^^  ^  ^^^ 


212  Heroes    of   the   Cross 

missionary  appropriation  had  been  made.  "  To 
be  sent  to  the  hardest  circuit  at  my  time  of  hfe, 
and  not  on  equal  footing  with  other  preachers 
of  the  conference,  was  rough  on  me  and  un- 
feehng  in  those  who  sent  me,  but  my  old  time 
loyalty  stood  me  in  hand,  and  I  concluded  to 
go  and  do  the  best  I  could  for  a  year."  The 
county  in  which  he  labored  began  forty-five 
miles  west  of  Denver,  extended  to  Utah,  and 
north  to  Wyoming.  Seven  counties  were 
ultimately  made  out  of  it.  As  late  as  1889 
there  were  but  few  preachers  of  the  Gospel 
within  this  large  territory.  The  unsettled  condi- 
tion of  mining  camps  was  unfavorable  to  the 
keeping  up  of  religious  societies. 
Dancing  At  a  Settlement  where  he  preached  twice  each 
and  the  g^r^^^^y  there   were   nine   saloons,   all  suppHed 

Church  -'  ^  ^ 

Organ  with  card  tables.  At  the  frequent  dances  the 
church  organ  had  been  used.  "About  dark, 
one  night,"  writes  the  aged  and  sorely  troubled 
pioneer,  "  1  heard  something  in  the  church  and 
ran  out.  A  wagon  was  backed  up  to  the  door 
and  the  organ  was  almost  loaded.  1  objected, 
and  was  told  that  they  had  leave  from  the  officers 
of  the  church.  But  1  was  firm  and  they  left 
without  it.  1  speak  of  these  things  to  show 
how  little  regard  people  had  for  sacred  things, 


John    L.    Dyer  213 

and  what  a  preacher  had  to  contend  with  and 
what  material  he  had  to  work  on.  Some  would 
say  that  such  should  not  have  the  Gospel 
preached  to  them.  But  I  think  they  ought  to 
have  both  love  and  Gospel.  O,  may  God  send 
men  after  His  own  heart,  who  can  thunder  His 
wrath,  as  well  as  display  the  glories  of  His 
salvation  I  "  He  closed  his  last  two-year  period 
on  this  circuit  in  his  seventy-sixth  year.  He 
had  preached  on  an  average  oftener  than  three 
times  each  week.  The  tax  on  him  had  been 
exceedingly  heavy.  "  For  an  old  man  who  has 
always  kept  going,  to  stop  is  distressing,"  he 
said.  "The  time  hangs  heavy  on  his  mind. 
Only  the  grace  of  God  and  the  prospect  of  an 
eternal  home,  can  keep  him  in  a  cheerful  mood." 
Father  Dyer,  as  he  was  familiarly  known, 
preached  in  more  obscure  and  in  more  new 
towns  in  Colorado  than  any  other  man  during 
his  lifetime.  One  who  knew  him  well  gives 
him  deserved  praise  by  saying  that  he  never 
knew  discouragement,  failure  or  defeat,  preach- 
ing everywhere,  whether  audiences  were  large 
or  small.  His  sole  ambition  was  to  preach  the 
Gospel  in  such  a  way  that  men  would  be  con- 
verted. "He  was  never  particular  where  he 
preached,  whether  in  the   street,  saloon,  cabin, 


214  Heroes   of   the    Cross 

school-room,  church,  or  mountain,  valley  or 
plain,  so  he  delivered  the  message  of  salvation 
to  dying  men.  In  his  preaching  he  never  once 
considered  ease,  popularity  or  salary.  When 
taking  a  collection,  he  was  always  glad  to  get 
his  hat  back,  if  perchance  there  should  be 
nothing  of  value  in  it,  for  he  had  spoken  the 
truth  to  sinful  men.  The  one  burning  desire 
was  that  he  might  not  build  upon  another 
man's  foundation.  His  sermons  always  had 
the  true  gospel  ring.  Everywhere  he  pro- 
claimed a  free  salvation;  yet  in  his  denuncia- 
tions of  wrong  he  spared  neither  friend  nor  foe. 
His  ready  wit  and  religious  enthusiasm  carried 
him  through,  winning  the  respect  of  saint  and 
sinner." 

Father  Dyer  was  a  noble  type  of  the  hardy 
pioneer  preacher.  He  bore  without  complaint 
the  hardships  that  come  from  contact  with 
na  ure  in  the  rough  —  wild  beasts,  desolate 
mountains,  merciless  blizzards.  Neither  did  he 
shrink  from  personal  association  with  men  who 
had  been  hardened  by  years  of  reckless,  sinful 
living.  Through  faith  he  escaped  dangers, 
wrought  righteousness,  from  weakness  was  made 
strong.  He  was  conscientious,  untiring,  fear- 
less.    He  was  a  radical  in  all  good  things,  it 


John    L.    Dyer  215 

was  said.  Evil  he  stingingly  rebuked.  Yet  he 
was  sympathetic,  and  in  all  his  arraignments  of 
men,  because  of  their  wickedness,  he  tenderly 
sought  their  salvation.  His  parting  address 
at  one  of  the  Colorado  conferences  has  been 
described  as  a  tender  testimony  to  God's  good- 
ness and  to  love  for  the  brethren.  Viewing 
him  in  the  large,  these  strong  words,  applied 
to  him,  seem  not  too  strong:  " He  was  a  grad- 
uate of  God's  school  for  heroes." 

Questions  for  Study 

Aim. — To  secure  a  knowledge  of  the  character  and  work 
of  Dyer  and  of  the  condition  of  the  early  settlers  in  Col- 
orado. 

The  Pioneers 

1.  What  were  some  of  the  characteristics  of  the  pio- 
neers ?    Memorize  the  quotation  from  Horace  Bushnell. 

2.  According  to  President  Roosevelt,  what  were  the 
virtues  of  the  pioneer  preachers  ? 

Boyhood  of  Dyer 

3.  When  was  he  born  ?    What  is  said  of  his  ancestry  ? 

4.  What  experience  helped  him  to  become  strictly  tem- 
perate ? 

5.  How  was  he  influenced  by  camp-meetings  which  he 
attended  ? 

6.  What  two  strong  temptations  came  to  him  in  his 
early  Christian  life  ? 

7.  In  what  capacity  did  he  begin  active  Christian  ser- 
vice ?  What  did  he  suggest  for  the  benefit  of  pastors 
whose  salaries  were  unpaid  ? 

8.  What  occurred  when  he  first  attempted  to  preach  ? 


2i6  Heroes   of   the    Cross 

9.  In  what  manner  did  the  distinct  call  to  preach  come 
to  him  ? 

10.  How  did  he  deal  with  a  hypocritical  "mourner"? 

11.  When  was  he  admitted  to  conference  ?    Where  ? 

An  Itinerant  Preacher 

12.  What  particular  trials  did  his  children  endure  ? 
Describing  the  panic  of  1857,  what  did  Dyer  say  ?  How 
did  he  use  his  own  money  ? 

13.  What  peculiar  trials  were  endured  by  many  Chris- 
tian women  in  the  mining  camps  ?  How  did  two  of  them 
endeavor  to  save  their  husbands  ? 

14.  In  what  way  did  Dyer  conquer  a  temptation  which 
came  through  his  poverty? 

15.  In  what,  partly,  did  the  first  six  years  of  his  minis- 
try result  ? 

16.  Give  the  main  features  of  his  journey  westward 
and  of  the  beginnings  of  his  ministry  in  Colorado.  Accord- 
ing to  Colonel  Chivington,  what  were  some  of  his  char- 
acteristics ? 

17.  Describe  his  home  and  his  method  of  inviting 
people  to  the  meetings  he  conducted. 

18.  Though  vicious  characters  were  on  his  circuit,  why 
did  he  not  arm  himself  ? 

19.  What  were  some  of  his  experiences  as  an  itinerant 
in  Park  and  Lake  counties,  Colorado  ? 

20.  Tell  of  his  trials,  and  of  some  of  the  conditions  in 
the  South  Park  District. 

21.  What  did  he  do  to  secure  a  church  for  the  people  at 
Fair  Play  ? 

22.  State,  in  substance,  some  of  his  experiences  in  New 
Mexico.     What,  in  part,  resulted  from  his  labors? 

23.  What  was  the  character  of  many  people  on  the 
••Divide  Circuit"?  Tell  of  the  evangelistic  meeting  in  the 
snow. 

24.  What  conditions  did  he  meet  in  Lake  county  ? 

25.  To  what  kind  of  a  district  was  Dyer  sent  in  1879  ? 
Relate  some  of  his  experiences. 


John    L.    Dyer  217 

References 

The  Snow- Shoe  Itinerant.  An  Autobiography  of  the 
Rev.  John  L.  Dyer.  Cincinuati  :  Published  for  the 
Author  by  Cranston  &  Stowe.     Difficult  to  obtain. 

Leavening  the  Nation.  By  J.  B.  Clark.  New  York  : 
The  Baker  &  Taylor  Co.     $1.25. 

Christianity  in  the  United  States.  By  Daniel  Dor- 
chester.    New  York:  Eaton  &  Mains.     $3.50. 

The  Minute  Man  on  the  Frontier.  By  W.  G.  Pudde- 
foot.     New  York:  Thomas  Y.  Crowell  &  Co.    $1.25. 

Publications  of  Home  Mission  Boards  on  Work  in 
Mining  Regions. 

Topics  for  Papers  and  for  Class  Consider- 
ation AND  Discussion 

1.  The  Character  of  Dyer.  Review  the  chapter  and 
describe  four  or  five  of  his  leading  characteristics. 

2.  Trials  of  Home  Missionaries.  Give  a  summarized 
statement  of  the  trials  of  Dyer.  The  trials  of  other  early 
itinerant  preachers.  Trials  of  home  missionaries  now  at 
work. 

Christianity  in  the  United  States.     Dorchester.    Pages 

388-394. 

The  Minute  Man  on  the  Frontier.     Puddefoot.     Pages 
2-47. 
Home  Missionary  Magazines.     Current  issues. 

3.  Home  Missionary  Activity  in  Colorado,  Past  and 
Present.  Give  latest  information  relative  to  the  work  of 
your  Denominational  Home  Mission  Board. 

Leavening  the  Nation.     Clark.     Pages  153-165. 
Literature,  or  statements  from  the  Secretaries  of  your 
Denominational  Home  Mission  Board. 

4.  Home  Missionary  Work  in  Mining  Sections.  The 
present  work  of  your  Denominational  Home  Mission  Board. 
The  need  of  extension. 


2i8  Heroes  of   the  Cross 

The  Minute  Man  on  the  Frontier.  Puddefoot.  Pages 
197-210. 

Publications  of  your  Denominational  Home  Mission 
Board  on  work  in  mining  regions.  Where  these  are  not 
available  the  Secretaries  will  gladly  furnish  special  infor- 
mation. 


Now  let  the  church  set  the  battle 
in  array  all  along  the  line, 
and  call  for  a  captain  in  e very- 
rank  both  front  and  rear. 
Every  man  must  be  a  leader. 
Not  to  do  the  same  work,  but 
to  be  fitted  for  detail  to  spe- 
cial service  anywhere,  at  any 
time.  This  will  call  for  in- 
cessant drill.  There  must 
be  instruction  camps  every- 
where, not  only  in  the  meet- 
ing house,  but  in  the  school 

house. 

— Joseph  Ward 


JOSEPH    WARD 


Chronological  List  of  Events  in 
Ward's  Life 

1838.     Born  at  Perry  Center,  Wyoming  County,  New  York, 
May  5. 

1865.     Graduated  from  Brown  University,  June. 

1868.     Graduated  from    Andover    Theological    Seminary, 
May. 

1868.     Became  Pastor  of  the  Congregational  Church,  Yank- 
ton, South  Dakota,  November  i. 

1870.     New  Congregational  church  dedicated  at  Yankton, 
July  17- 

1872.     Congregational  church  at  Yankton  reaches  self-sup- 
port, April. 

iSSr.     Founded  Yankton  College,  Yankton. 

i33i.     Became  President  of  Yankton  College. 

1883.     Resigns  Pastorate  of  Congregational  church,  Yank- 
ton. 

1889.     Died  at  Yankton,  South  Dakota,  December  n. 


220 


VI 

JOSEPH  WARD 

Joseph  Ward  was  the  child  of  Christian  Early  Home 
nurture.  His  mother  was  a  woman  of  sterling 
character.  His  father  was  a  young  Christian 
physician  who  had  moved  from  Berkshire 
county  in  Massachusetts,  to  the  Genesee 
country  in  New  York  State,  then  a  frontier 
section.  In  the  new  home  New  England 
customs  were  introduced  and  maintained.  On 
Saturday  night  their  Sabbaths  began.  Every 
night  the  curfew  bell  sounded.  The  ending  of 
a  human  life  within  the  parish  was  always 
announced  by  the  measured  tolling  of  the 
church  bell.  The  standards  of  life  in  his  home 
and  in  the  community  were  high,  and  were  a 
rich  legacy  to  the  young  boy. 

Not  being  strong  in  body.  Ward  was  kept  Early 
out  in  the  open.     As  his  strength  permitted  he     ®^  ^^^ 
attended  the  district  school  and  later  the  local 
academy.     Before  his  eighth  year  he  had  read 
Josephus'  History,  Milton's  Paradise  Lost,  and 
Rollin's  Histories.      When  he  finished  a  book, 

221 


222  Heroes    of   the    Cross 

he  knew  it.  To  a  remarkable  degree  he  had 
the  abihty  to  appropriate  and  retain  what  he 
read. 

His  Mother's  When  he  was  five  years  old  his  father  died, 
leaving  to  the  care  of  his  wife  four  young  chil- 
dren. Joseph's  mother,  who  was  an  invalid,  was 
a  woman  of  rare  wisdom  and  tact ;  she  was  wise, 
patient,  and  careful,  in  her  efforts  to  train  her 
son.  In  her  room  plans  for  study  and  play  were 
considered,  and  there  Joseph  did  much  of  his 
reading.  "  Tender  thoughtfulness  and  sympathy 
for  others,  which  were  his  marked  characteristics 
as  a  man,"  his  sister  writes,  "were  nurtured,  not 
to  say  begotten,  by  those  years  of  loving 
ministry.  His  strong  faith  in  the  eternal  veri- 
ties, faith  which  made  him  rest  with  sure  con- 
fidence on  God's  promises,  this  it  was  which  he 
knew  to  have  been  his  mother's  support  and  in 
this  she  triumphed."  Thus,  from  the  outset  of 
his  life,  the  young  soldier  of  the  cross  was  being 
trained  to  put  on  the  whole  armor  of  God. 

A  Teacher's       Even  at  this  early  period  those  who  knew 

Tribute  i  .  .  i       •  i^  i  •  t 

him  were  impressed  with  his  strong  personality. 
"  Considered  altogether,"  said  one  of  his  early 
teachers,  "his  intellectual  make-up,  his  tone  and 
elevation  of  character,  his  breadth  and  his 
soundness   of  judgment,  he  was  the  strongest 


Joseph    Ward  223 

and  most  promising  young  man  I  ever  met.  In 
the  long  stretch  of  years  since  then,  among  all 
the  young  men  I  have  observed  in  colleges  and 
elsewhere,  reckoning  him  on  the  broadest  and 
clearest  lines  that  point  to  high  usefulness  and 
value  as  a  man,  I  certainly  have  known  very 
few  who  would  rank  with  him."  He  was  led, 
through  the  influence  of  this  gifted  teacher,  to 
have  an  eager  desire  for  a  college  education. 

His  preparatory  school  life  was  marked  by  Preparatory 
unselfishness,  by  comradeship  and  by  freedom  college 
from  cant.  He  was  active  in  base  ball  and  foot 
ball,  and  was  often  chosen  umpire.  The  joys 
and  trials  of  his  fellows  he  usually  shared. 
Even  in  those  boyhood  days  he  encouraged 
those  who  had  a  mind  to  revolt  at  hard  tasks. 
Boys  who  were  sorely  tempted  found  in  him  an 
effective  helper  and  counsellor.  In  the  class 
prayer  meetings  he  was  a  leader.  Professor 
Churchill  gives  a  graphic  description  of  him  as 
he  then  appeared :  "  The  eye  was  first  attracted 
by  his  unusual  height,  by  the  maturity  of  his 
appearance,  the  modesty  and  manliness  of  his 
bearing,  and  the  kindliness  of  his  expression; 
the  ear  was  charmed  by  his  gentle  tones  as  he 
reverently  read  the  Scriptures,  and  led  us  in 
prayer  with  the  intimate  cadence  of  one  accus- 


224  Heroes   of   the    Cross 

tomed  to  communion  with  his  Father;  when 
he  spoke  to  us  of  his  personal  experience,  and 
his  knowledge  of  the  religious  needs  of  school 
life,  there  was  a  blending  of  diffidence  and  self- 
possession  that  won  the  listener's  sympathy  and 
confidence.  He  spoke  briefly  to  the  point,  in 
an  unpretentious  way,  but  yet  with  such  a  quiet 
strength  and  authority  that  1  felt  he  was  not 
only  the  leader  of  the  prayer-meeting,  but  also 
one  of  the  leaders  of  the  school.  And  so  indeed 
he  was."  In  September,  1861,  he  entered  the 
freshman  class  of  Brown  University. 
In  the  A  few  months  later  an  urgent  call  for  volun- 
^^^  teers  led  him  to  join  Company  D,  and  go  to 
the  front.  He  became  ill,  and  in  the  following 
September  was  brought  home  in  a  delirious 
condition,  suffering  from  a  severe  fever.  Soon 
after  his  recovery  his  intense  desire  to  serve  his 
country  led  him,  as  an  agent  of  the  Christian 
Commission,  to  minister  on  the  fields  to  those 
in  need. 
Love  of      One  who  was  with  him  at  Brown  relates  a 

T^r*  11  f  Vi 

characteristic  incident.  Edward  Everett  Hale 
had  just  written  his  unique  book,  "A  Man 
Without  a  Country,"  and  Ward  read  it.  "  He 
burned  with  indignation  against  our  govern- 
ment for  so  abusing  a  man,  even  though  the 


Joseph    Ward  225 

man  was  a  criminal.  At  first  he  could  not  be 
convinced  that  the  story  was  fictitious,  but  when 
Mr.  Hale  declared  it  a  pure  invention,  Ward 
turned  his  indignation,  but  little  modified, 
against  Mr.  Hale,  for  having  trified  with  the 
feelings  of  patriotic  people  by  such  an  inven- 
tion. The  faith  in  the  truth  of  that  which  on 
the  surface  appeared  true,  the  indignation 
against  the  government  for  which  he  imperiled 
his  life,  the  condemnation  of  a  lie  told  for  any 
purpose,  these  reveal  the  man,  uncritical,  but  a 
lover  of  truth  and  a  passionate,  energetic  devo- 
tee of  what  seemed  to  him  right,  a  modified 
Puritan  of  a  later  age." 

Having  completed  his  work  at  Brown  Uni-  Theological 
versity  in  the  class  of  1865,  he  began  his  studies  ^^^^^^y 
for  the  ministry  at  Andover  Theological  Semi- 
nary. This  famous  institution  was  in  a  pros- 
perous condition.  Many  of  the  professors,  be- 
cause of  their  scholarship  and  ability,  were 
widely  known.  The  missionary  spirit  was  vig- 
orous. "The  whole  institution  felt  the  stir  and 
the  aspiration  of  the  new  era,  the  quickened 
pulse  of  the  new  life,  as  the  nation,  once  more 
united,  at  peace,  and  free,  entered  upon  its  mar- 
velous career  of  sudden  growth  and  unprece- 
dented  prosperity."     When   Ward    began    his 


226  Heroes  of   the  Cross 

work  at  Andover  he  found  himself  amid  familiar 
and  congenial  scenes.  As  a  student  at  the 
Academy  for  three  years  he  made  many  friends, 
to  whom  he  returned  with  delight. 

Efficiency  He  quickly  won  the  reputation  of  being  a 
doer.  His  efficiency  brought  to  him  many 
outside  tasks.  When  the  library,  consisting  of 
thirty  thousand  volumes,  was  to  be  removed  to 
the  new  Brechin  Hall,  he  was  appointed  to 
direct  the  transfer  and  to  classify  the  books. 
He  formed  a  new  plan  for  boarding  the  stu- 
dents, and  in  its  execution  showed  unusual 
business  ability.  These  side-lights  on  his  char- 
acter reveal  him  as  one  who  was  no  idler,  who 
had  already  become  a  leader,  and  who  was  be- 
ing trained  for  tasks  still  harder. 

Character-  His  leading  characteristics  stand  out  clearly 
istics  .^^  descriptions  of  him  by  his  fellow-students : 
candor  of  judgment;  frankness  and  openness  of 
expression;  quickness  of  sympathy;  abounding 
good  humor;  fertility  of  resources;  a  turn  for 
practical  business;  integrity  and  solidity  of 
character ;  and  robust  but  gracious  piety. 
Activity  His  development  was  not  one-sided.  He 
was  an  all-round  student,  giving  himself  without 
reserve  to  preparation  for  his  life  work.  He 
affiliated  himself  with  the  work  of  near-by  mis- 


Joseph    Ward  227 

sion  Sunday  schools ;  he  attended  neighborhood 
prayer-meetings;  and  he  made  house  to  house 
visitations.  He  took  an  unusual  interest  in 
missions  and  was  elected  to  office  in  the  Society 
of  Inquiry,  a  missionary  organization  of  the 
Seminary  students.  He  kept  in  close  touch 
with  the  Christian  boys  in  the  Andover  Acad- 
emy, and  used  his  rare  gifts  of  sympathy  and 
tact  in  encouraging  young  disciples  and  influ- 
encing the  wayward  and  the  thoughtless  to 
choose  right  paths.  He  readily  accepted 
opportunities  for  the  building  up  of  the  King- 
dom. Hence  his  vacations  were  given  to 
earnest  Christian  work.  In  the  mountains  of 
Vermont  he  spent  his  first  spring  vacation, 
as  a  representative  of  the  Congregational 
Home  Missionary  Society.  The  large  area 
of  his  country  parish  made  necessary  long 
and  wearisome  walks,  often  in  snow  and 
slush. 

In  the  middle  of  his  last  year  in  the  Seminary  invitations 
Ward  was  invited  to  become  the  pastor  of  the 
Congregational  church  at  Yankton,  Dakota. 
At  about  the  same  time  he  was  requested  by 
the  American  Board  to  go  to  Turkey.  As  he 
wished  to  complete  his  Seminary  work,  he  de- 
clined both  calls. 


228  Heroes   of   the    Cross 

At  Yankton  ^^  ^-^^  close  of  his  Seminary  year  he  accepted 
an  invitation  to  become  pastor  of  a  church  on 
the  Pacific  Coast.  He  had  packed  his  books, 
with  the  intention  of  making  the  journey  by 
way  of  Cape  Horn,  as  the  Union  Pacific  rail- 
way had  not  yet  been  completed.  Just  as  he 
was  ready  to  leave,  the  way  became  blocked. 
Again  the  opportunity  at  Yankton  was  presented. 
He  accepted  it.  This  decisive  step  he  never 
regretted.  "  I  shall  always  esteem  it  a  happy 
providence,"  he  said,  when  the  sunset  hours  of 
his  life  drew  near,  "  that  ordered  my  life  so  that 
I  could  begin  and  for  so  long  continue  my 
manhood's  work  in  Yankton." 
Early  The  Indian  name,  "Yankton,"  meaning  "lost 
^^^^^^^  village,"  or  "dwellers  at  the  end,"  had  been 
rightly  bestowed.  Yankton  was  sixty-three 
miles  from  a  railroad,  in  a  newly  settled  region. 
It  had  a  population  of  less  than  three  hundred 
souls,  among  whom  were  Indian  traders  and 
government  officials.  Most  of  the  buildings 
were  new  and  small.  The  postmaster  carried 
letters  in  his  hat,  and  gave  them  out  as  he  met 
those  to  whom  they  were  addressed. 
Mr.  and  xhe  arrival  of  Mr.  and  Mrs.  Ward  at  Yank- 
Welcomed  ^^"  ^^^  ^^^^  graphically  described  by  one  who 
gave  them  a  cordial  welcome :  "  It  was  in  the 


Joseph    Ward  229 

late  sixties.  On  a  certain  evening  in  Novem- 
ber, just  as  one  of  those  gorgeous  sunsets,  fa- 
mous in  this  latitude,  was  fading  into  dusk,  and 
lights  were  beginning  to  twinkle  from  the  win- 
dows of  every  little  cabin  in  the  settlement, 
there  rattled  into  Yankton  a  lumbering  old 
stage-coach,  bringing  among  other  passengers, 
the  new  missionary  minister  and  his  wife  from 
the  east.  They  were  Congregationalists  as  to 
church  polity,  and,  together  with  the  handful 
of  Christian  workers  already  on  the  ground, 
were  some  of  those  'pilgrims  of  a  latter  day.'" 
As  the  stage  rumbled  into  town  a  fellow-passen- 
ger, waving  his  hand,  asked,  "  Do  you  know 
that  there  is  not  a  single  white  man  between  us 
and  the   British  possessions?" 

There  was  much  in  the  life  of  the  little  town  Degeneracy 
that  was  deplorable.  Some  called  it  the  wor^t 
of  the  river  towns.  Within  it  were  many  bad 
characters.  There  were  occasional  murders. 
Lynchings  were  not  unknown.  Many  citizens 
were  notorious  for  their  wildness  and  wicked- 
ness. 

The   Indians   frequented  Yankton   in  great  Indians 
numbers.     They  stealthily  walked  into  houses 
without     knocking,    and    would    often    look 
through  the  windows  at  any  hour  of  the  day. 


230  Heroes    of  the   Cross 

They  could  be  seen  in  large  numbers  on  the 
main  street,  and  the  store  platforms  "were  gay 
with  the  bright  blankets  of  the  squaws  who  sat 
about  them,  while  the  Indian  men  stood  on  the 
streets  in  silent  knots  and  groups."  Indian 
tepees  were  numerous  on  the  present  site  of 
Yankton  college.  Indian  women  were  the  chief 
helpers  in  the  homes,  and  it  was  stated  that  if 
any  one  wanted  wood  split,  Indian  women  only 
could  be  hired  for  the  purpose. 
Leaven  But  there  were  many  residents  whose  attain- 
ments were  high,  and  whose  characters  were 
noble.  Yankton  was  the  capital  of  the  territory. 
Several  United  States  officials,  with  their 
families,  resided  there.  The  presence  of  many 
noble  women  was  particularly  beneficial.  "  Even 
when  I  first  knew  the  place,  with  less  than  four 
hundred  inhabitants,"  said  Ward,  "there  was  a 
circle  of  women  here  the  like  of  whom  could 
not  have  been  found  in  many  eastern  towns  of 
ten  times  the  population.  .  .  .  Brave  and  efficient 
for  the  duties  of  the  hour,  no  one  ever  heard 
them  complain  of  the  discomforts  of  a  new 
western  town,  but  how  many  times  have  they 
taken  up  the  work  of  removing  those  discom- 
forts; and  creating  almost  out  of  nothing,  all 
those  institutions  that  were  lacking  in  the  place  I" 


Joseph    Ward  231 

Ward  first  met  his  congregations  in  the  Beginnings 
capitol  and  later  at  a  hall.  Some  of  the 
women's  prayer-meetings  were  held  in  an  upper 
room,  "where  the  walls  sloped  from  the  center 
of  the  ceiling  to  the  eaves,  and  the  women 
sat  about  on  trunks,  boxes  and  benches." 
The  inconvenient  accommodations  did  not 
quench  their  joy  or  lessen  their  faith  in  the 
promise  of  the  Master  to  two  or  three  gathered 
in  His  name. 

There  were  delightful  social  features,  also.  Sociability 
which  aided  in  the  growth  of  the  church.  In 
the  beginning  these  gatherings  were  held  in 
the  little  homes  of  the  members.  Meager 
accommodations  did  not  prevent  a  warm- 
hearted hospitality,  and  perplexing  situations 
were  met  good  humoredly.  At  one  social 
gathering,  at  which  there  was  present  the  wife 
of  the  Governor,  who  had  just  come  from  the 
east,  it  was  necessary  to  take  down  a  bed  to 
make  room  for  a  table,  and  the  guests  had  to  go 
in  and  out  through  open  windows.  Sometimes, 
when  the  supply  of  chairs  was  insufficient,  the 
guests  sat  on  tlie  floor. 

While    meetings    were    being    held    at    the  The  First 
capitol  a  river  steamboat  burned.     A  bell  was 
an  important  part  of  the  wreckage,  and  it  was 


232  Heroes  of  the  Cross 

given  to  the  church.     It  was  mounted  on  the 
capitol,  and  was  the  first  church  bell  heard  in 
Yankton. 
A.  Christmas      The  faithful  efforts  of  Dr.  Ward,  together 

Gift 

with  union  of  prayer  and  zeal  on  the  part  of 
the  few  but  ardent  members  of  the  church,  soon 
began  to  tell.  The  number  of  church  attend- 
ants increased;  the  prayer-meetings  grew;  and 
the  claims  of  out-lying  districts  began  to  be 
recognized.  At  a  Christmas  festival,  held  the 
year  following  Dr.  Ward's  arrival,  there  was  a 
gratifying  surprise.  On  the  highest  bough  of 
the  Christmas  tree  there  was  a  little  card,  the 
inscription  on  which  proved  to  be  the  choicest 
gift  of  the  evening.  The  card  bore  this  sentence : 
"  Good  for  two  lots  on  which  to  build  a  church. 
I.  B.  S.  Todd."  This  gift  greatly  cheered 
the  workers,  and  plans  were  at  once  made 
for  the  building  of  a  church.  Dr.  Ward  went 
about  with  the  subscription  paper,  and  many 
made  prompt  and  generous  responses.  Some  said : 
"  We  don't  believe  you  will  succeed.  We  will 
wait  and  see  If  you  are  really  going  to  put  up 
the  building."  But  the  pastor  was  a  man  of 
faith.  The  members  of  the  church  were  willing 
to  make  sacrifices  and  saved  money  by  self- 
denial.     "  This  was  a    difficult  process  on  the 


^  Joseph    Ward  233 

frontier,"  one  of  them  afterward  said,  "where 
there  is  always  a  need  of  bettering  one's  con- 
dition. But  some  put  off  the  building  of  ad- 
ditions to  their  small  houses,  needed  to  suit  the 
requirements  of  their  growing  families,  that 
they  might  not  fail  to  give  liberally  for  the 
building  of  God's  house."  With  such  a  spirit 
dominant,  how  could  the  work  but  prosper"? 

In  1870,  a  new  church  was  dedicated  free  A  New 
from  debt.  Later  an  increased  membership 
made  its  enlargement  necessary.  Dr.  Ward 
looked  into  the  distant  future  and  considered 
what  the  town  was  likely  to  develop  into. 
"  We  are  not  building  for  ourselves,  nor  for  to- 
day," he  said.  "We  are  building  for  all  the 
state  and  for  generations  to  come.  Let  us  be 
equal  to  the  occasion,  make  much  of  our  situa- 
tion and  rise  to  the  height  of  our  possibilities." 

In  his  choice  of  methods  Dr.  Ward  was  wise  Methods 
and  progressive.  He  was  earnest  in  prayer;  he 
expected  the  hearty  aid  of  his  fellow-workers ; 
he  was  zealous  in  pastoral  visitation;  and  he 
constantly  sought  to  attain  his  Master's  outlook 
on  life.  He  took  a  deep,  personal  interest  in 
the  members  of  his  church  and  congregation. 
He  aimed  to  acquaint  himself  with  their  trials, 
perplexities  and  characteristics,  and  also  to  come 


234  Heroes  of   the  Cross 

into  such  an  intelligent  relation  with  each,  that 
he  might  give  needed  personal  advice  and  sug- 
gestion. "As  the  families  increased,  he  took 
the  same  personal  interest  in  all  the  children, 
and  watched  over  their  growth  and  develop- 
ment as  he  did  that  of  his  own  children.  He 
seemed  to  feel  a  personal  responsibility  for  the 
children  he  baptized.  When  they  were  old 
enough  to  read,  he  presented  each  with  a  Bible, 
and  in  many  ways  led  them  to  trust  him  im- 
plicitly. In  time  of  peculiar  trial  or  perplexity 
both  old  and  young  went  to  him  with  the 
utmost  freedom  and  confidence,  being  sure  of 
the  sympathy  of  his  great  loving  heart  and  any 
assistance  he  could  render  them."  Dr.  Ward 
remarked  that  his  pulpit  work  lost  half  its  effi- 
ciency unless  supplemented  by  the  work  in  the 
parish. 
Breadth  J)]-,  Ward  was  broad  in  his  outlook  and  sym- 
pathies. He  sought  to  lead  those  under  his 
influence  into  a  sympathetic  and  practical  rela- 
tion with  the  world-wide  scope  of  the  Kingdom 
of  Christ.  Within  a  month  after  his  arrival  he 
had  taken  an  offering  for  foreign  missions.  He 
taught  the  members  of  his  church  that  a  healthy 
growth  would  be  impossible  unless  they  took  a 
real  interest  in  home  and  foreign  missions  and 


Joseph    Ward  235 

in  approved  benevolent  enterprises.  A  mem- 
ber of  the  church,  referring  to  his  teachings 
on  missionary  obhgation,  said  that  "  the  grum- 
blers grumbled  louder  than  ever;  they  said  it 
was  preposterous  to  give  to  outside  enterprises 
while  we  were  so  poor  ourselves." 

One  of  the  chief  purposes  for  which  Dr.  Ward  Founding 
lived  was  to  persuade  the  church  at  Yankton  to  churches 
found  churches  in  new  fields,  and  to  continue 
the  work  after  it  began.  He  rightly  looked  on 
Dakota  as  his  parish.  One  of  his  intimate 
friends  said  he  thought  nothing  gave  Dr.  Ward 
more  joy  than  to  hear  that  a  new  church  had 
begun  in  a  destitute  place,  unless  it  was  to  learn 
that  a  new  soul  had  been  born  into  the  Kingdom. 
Even  before  the  work  at  Yankton  became 
strong,  he  and  his  associates  began  helping 
other  needy  sections  of  the  territory. 

He  rejoiced  because  of  these  opportunities  for  Helping 
the  proclamation  of  the  Gospel,  and  took  advan- 
tage of  them.  The  simplicity  and  genuineness 
of  his  nature  and  his  unaffected  joy  over  signs- 
of  a  fruitful  harvest,  are  revealed  in  his  descrip- 
tions of  this  out-reaching  work.  Late  in  1869, 
he  wrote :  "  We  have  made  a  beginning.  Last 
summer  our  Sabbath  school  helped  one  just 
across  the  river  with  books  and  papers.     This 


2^6  Heroes  of   the  Cross 


J 


winter  I  go  over  there  in  the  afternoon  and 
preach  in  a  private  house,  to  which  thirty  or 
more  attentive  hearers  come  over  twenty-five 
miles.  Two  weeks  ago  one  woman  and  two 
little  children,  with  a  grandfather  seventy  years 
old,  walked  almost  two  miles  in  the  face  of  a 
bitter  cold  wind."  He  went  to  another  point 
twenty-two  miles  distant,  spent  tw^o  Sabbaths 
there  and  held  services  in  a  log  cabin.  Within 
a  circuit  of  three  and  one-half  miles  there  were 
twenty-seven  families.  He  found  a  boy  at  this 
place  who  had  been  converted  at  Yankton  while 
attending  school  the  previous  winter.  The  boy 
went  back  to  his  home,  started  a  Sabbath  school, 
and  secured  twenty-six  subscribers  for  religious 
papers.  On  the  third  visit  to  this  place.  Dr. 
Ward  returned  in  a  driving  snow-storm,  that  he 
might  preach  at  Yankton  in  the  evening,  hav- 
ing ridden  forty-four  miles,  and  preached  two 
sermons  in  one  day. 
Enlarging  j^  April,  1870,  he  passed  over  a  prairie  eight 
nities  ^^^^  i^  extent,  and  there  was  but  one  house ; 
three  months  later,  going  over  the  same  road, 
he  counted  twenty-six  houses.  The  two  mis- 
sionaries assigned  to  this  great  field  were  mind- 
ful of  their  inability  to  meet  thoroughly  the 
needs  of  the  rapidly  growing  territory.     Great 


Joseph    Ward  237 

regions  of  the  state  were  speedily  being  opened 
and  the  spiritual  needs  of  tlie  people  gave 
Dr.  Ward  deep  concern.  He  was  impressed 
by  the  report  of  the  few  people  who  left: 
Yankton  to  survey  tracts  in  the  valley  of 
the  Red  River.  They  reported  a  country  of 
greater  richness  and  beauty  than  any  of  the 
previously  surveyed  parts  of  the  territory. 
"The  whole  valley  is  filling  up  with  immi- 
grants," Dr.  Ward  wrote.  "They  are  laying 
the  foundation  for  a  commonwealth  larger  than 
England,  Scotland  and  Wales,  and  leaving  out 
God.  Dare  we  let  them  go  on  without  the 
Bible  and  the  spelling  book  *?  If  we  are  to  be 
in  time  to  help  them  in  laying  the  foundation, 
we  must  move  at  once ;  for,  taking  the  lowest 
estimates,  there  will  be  15,000  people  in  that 
valley  before  the  close  of  1871." 

His  letters  to  the  Home  Missionary  Society  Reinforce- 
contained  earnest  appeals  for  increased  help.  S^^^^j 
He  said  "  it  made  him  almost  sick  to  see  so 
much  that  ought  to  be  done  at  once,  and  he  not 
able  to  do  one-tenth  of  it,  and  no  certain  pros- 
pect of  immediate  aid."  He  referred  to  a 
recent  exploring  trip.  He  found  that  immi- 
grants by  the  score  were  coming  into  some  of 
the  towns.     At  one  point  fifty  arrived  during 


238  Heroes   of   the    Cross 

his  visit.  In  the  evening  after  his  arrival  at 
this  place,  seventy-five  persons  gathered  in  a 
room  formerly  used  as  a  barrack  for  the  soldiers, 
and  listened  to  his  sermon.  Here  he  found  a 
fine  opportunity  for  the  establishment  of  a 
church.  Business  men  and  others  promised 
aid.  One  resident  offered  one  hundred  dollars 
toward  a  new  church.  The  material  for  the 
building  was  offered  gratuitously.  So  ardent 
was  his  desire  that  the  work  go  forward  that 
within  three  days  he  sent  another  letter,  in 
which  he  referred  to  other  exceptionally  fine 
opportunities  for  church  extension.  He  spoke 
of  the  wonderful  valley  of  the  Red  River 
on  the  north,  already  receiving  its  sprinkling 
of  settlers.  "  You  see,"  he  said,  "  we  must 
step  lively  to  keep  in  time  with  this  march  of 
events."  He  wished  Andover  Seminary  were 
in  session  so  that  he  might  go  there  and  blow 
the  trumpet  for  Dakota.  "  If  I  ever  get  back 
east,"  he  wrote,  "  1  will  give  them  one  blast  there 
that  will  make  them  wake  up,  or  make  them 
think  I  am  crazy."  He  desired  only  the  help 
of  men  who  had  utterly  dedicated  themselves 
to  the  cause  of  Christ.  His  message  to  men 
who  proposed  to  give  some  of  their  time  to 
money-making,    was :     ''  Before    you    do    that. 


Joseph    Ward  239 

leave  the  ministry.  The  minister  can  be  no 
more  successful  than  the  layman  in  serving  God 
and  mammon  at  the  same  time."  He  appealed 
to  the  older  communities  of  the  east  to  be 
liberal  towards  the  new  northwest,  and  to  spare 
some  of  their  master  workmen  to  help  him  and 
his  co-laborers  in  building  up  a  mighty  empire 
for  Christ. 

While  repairs  were  being  made  on  his  own  Work-bench 
church,  in  the  summer  of  1870,  he  visited  near-  ^^^  ^  ^^^P^^ 
by  towns.  At  one  place  there  was  but  one 
house  and  that  had  been  closed  the  day  previous. 
It  was  without  doors  and  windows.  Dr.  Ward's 
pulpit  was  a  carpenter's  work-bench.  His 
audience  sat  on  benches,  on  shingles,  on  piles 
of  sash  and  on  rough  boards.  Fifty  persons 
were  present.  Where  they  came  from  was  a 
puzzle  to  Dr.  Ward,  as  there  was  but  one  house 
on  the  prairie  in  sight.  One  family  that  had 
come  four  miles,  had  not  attended  a  church 
service  for  over  ten  years.  Some  of  their  chil- 
dren had  never  heard  a  sermon  until  that  day.  * 
In  the  audience  were  several  Christian  people 
who  desired  regular  church  services.  As  the 
meeting  closed,  the  universal  inquiry  was, 
— "  When  will  you  come  again  ?  " — "  Come  in 
two  weeks  if  you  can."    At  another  new  village 


^  240  Heroes    of   the    Cross 

some  of  the  people  wished  to  celebrate  the 
opening  of  the  town  by  having  a  dance,  but 
Dr.  Ward  said  the  matter  was  compromised,  as 
they  called  it,  by  having  a  sermon. 
Greatness  Y)y.  Ward  quickly  saw  that  he  labored  in  a 
o  es  era  g^j-^^-^gj^,  period.  He  believed  that  southern 
nities  Dakota  was  in  the  hands  of  the  church  at  Yank- 
ton to  do  what  they  chose  with  it.  As  late  as 
1875  the  Yankton  Congregational  church  was 
the  only  self-supporting  church  in  the  territory. 
To  the  Home  Missionary  Society  he  sent  this 
pressing  message  :  "  As  the  Lord  gives  us  this 
land,  should  we  not  accept  and  hold  it'?  We 
can  make  another  New  England  of  Dakota,  if 
you  will  help  us  now,  when  one  thousand  dol- 
lars will  do  more  than  ten  times  that  sum  in  ten 
years  hence.  Besides  your  general  missionary, 
whose  entire  time  and  more,  too,  is  needed  for 
opening  up  new  fields  for  others,  I  do  sorely 
need  several  men  of  the  very  best  kind  for  this 
sort  of  work ;  earnest,  self-denying,  Godly  men, 
full  of  love  for  Christ  and  souls." 
Increase  of  As  the  years  passed,  the  influx  of  new 
Population  p^^p^^  increased.  In  1883  it  was  stated 
that  nothing  in  the  marvelous  history  ot 
immigration  in  America  could  compare  with 
the  emigration    to    the    Dakotas.     While    the 


Joseph    Ward  241 

population  of  America,  from  i860  to  1880, 
increased  about  sixty  per  cent.,  the  increase 
in  Dakota  was  nearly  three  thousand  per 
cent.  The  increase  in  1883  was  nearly  thirty- 
three  per  cent,  greater  than  ever  before.  From 
March  to  October,  in  that  year,  competent 
judges  stated  that  the  average  number  of  persons 
entering  the  territory,  daily,  was  not  less  than 
three  thousand. 

Dr.  Ward  coveted  on  the  part  of  the  Protest-  statesman- 
ant  churches  the  same  statesman-like  grasp  of  *^^^P  .    , 

.  ,  o       i  Required 

the  needs  and  possibilities  of  the  Dakotas  as 
was  shown  by  the  Roman  Catholic  church.  In 
the  Vatican  at  Rome,  it  was  said,  a  map  of  the 
country  was  kept.  Strategic  points  in  rapidly 
developing  regions  of  the  west  were  known  to 
the  eye  of  the  responsible  agent  of  the  Roman 
Catholic  church.  On  one  of  the  best  sites  in 
one  of  the  new  Dakota  towns,  ''  a  hill  plateau 
looking  down  on  terraced  bluffs  of  the  majestic 
stream  coursing  in  full  view  tor  miles  through 
the  valley,  and  on  the  rapidly  growing  city 
beside  the  river,"  a  large  tract  of  land  was 
purchased  for  the  building  of  a  Roman 
Catholic  cathedral.  It  was  publicly  announced 
that  a  bishop  would  make  the  cathedral  his 
headquarters,   though   there  "  were    not  enough 


242  Heroes  of   the   Cross 

communicants  in  his  church  to  form  a  congre- 
gation. 
More  Men  y>y.  Ward  was  aroused,  concerned,  soHcitous. 
He  sent  appeal  after  appeal  to  the  Home  Mis- 
sion secretaries.  "  I  urge  you  again  to  be  sure 
to  let  us  have  some  help  at  once,"  he  wrote. 
"  Perhaps  we  are  too  urgent,  but  I  must  plead 
thus  earnestly,  or  else  shut  my  eyes  and  harden 
my  heart  and  say  nothing.  Hereafter  I  shall 
cry  louder  or  not  at  all.  If  I  had  only  known 
when  in  the  Seminary  what  I  know  now,  1 
think  there  would  have  been  more  men  going 
west  from  our  class." 

Ward's  con-       From    the    beginning   ot   his    ministry,    Dr. 

His  Mission  Ward  sought  to  lead  the  church  at  Yankton  to 
become  self-sustaining.  When  the  church  was 
equal  to  self-support  he  greatly  rejoiced.  On 
January  22,  1872,  he  joyfully  sent  the  following 
note  to  the  secretaries  of  the  Congregational 
Home  Missionary  Society  :  "  Our  people  have 
voted  to  assume  the  whole  of  my  support  from 
the  first  of  April.  They  thought  it  a  hard  load 
to  carry,  but  I  told  them  I  would  remit  a  part 
of  my  salary,  put  myself  in  their  hands,  and  be 
content  with  what  they  could  get  for  me.  I 
think  it  will  result  in  their  raising  the  whole 
more  easily  than  they  have  before  raised  a  part." 


Joseph    Ward  243 

It  was  in  achievements  such  as  this  that  Dr. 
Ward's  straightforwardness  and  unselfishness 
came  out  conspicuously. 

Dr.  Ward  believed  that  an  essential  part  of  ^^^^^^^ 
his  life-work  was  to  be  the  promotion  of  Chris- 
tian education.  When,  in  1881,  it  was  decided 
to  found  Yankton  college,  Dr.  Ward  was  recog- 
nized as  the  fit  man  for  the  presidency.  The 
college  opened  in  one  room  of  the  church  at 
Yankton,  with  one  teacher. 

In  no  sense  was  the  ofRce  which  Dr.  The  Presi- 
Ward  assumed  a  sinecure.  He  was  compelled 
to  build  from  the  foundation.  A  curriculum 
was  to  be  outlined ;  competent  teachers  secured ; 
students  gathered,  and  money  obtained.  Be- 
lieving it  to  be  the  will  of  God  that  this  work 
be  done,  he  did  not  falter.  He  and  Mrs. 
Ward,  at  the  beginning  of  their  missionary 
career,  had  decided  to  put  into  the  work  all 
that  they  had,  and  at  this  point  in  the  working 
out  of  what  they  believed  to  be  the  purpose  of 
God  their  faith  triumphed. 

What  had  been  Dr.  Ward's  preparation  for  ^^'  Ward's 
this  great  work  ?     He  had  spent  fourteen  years 
on   the    frontier.     He   had  received  his  early 
training  in  two  of  the  leading  educational  insti- 
tutions of  the  east.     He  had  enjoyed  a  wide 


244  Heroes  of   the  Cross 

experience  in  his  fruitful  ministry  as  pastor  of 
the  strongest  church  in  South  Dakota  He 
was  acquainted  with  the  needs  of  the  young  peo- 
ple of  the  west.  He  knew  more  thoroughly  than 
any  other  man  in  the  territory,  the  religious  and 
educational  requirements  of  Dakota.  He  was 
acquainted  with  more  people  living  outside  of 
Dakota  who  were  able  to  give  financial  help  to 
the  college  than  any  other  man.  He  possessed 
high  educational  ideals.  He  outlined  for  the 
new  college  a  curriculum  which  included  the 
classics,  and  prolonged  the  period  of  study  be- 
yond that  of  the  average  western  college.  He 
clearly  saw  the  importance  of  the  time  element 
in  securing  an  education.  In  his  inaugural  ad- 
dress, he  said :  "In  the  name  of  simple  honesty, 
if  for  no  other  reason,  we  should  not  only  pro- 
test against  the  greed  of  men  trying  to  get 
something  for  nothing,  but  should  show  that 
we  are  ready  and  willing  to  pay  in  every  way  a 
full  equivalent  for  what  we  get.  By  doing  it 
in  the  matter  of  education,  we  go  a  long  way 
in  casting  out  the  worldly,  material,  commercial 
spirit  that  is  paralyzing  all  that  is  honorable  and 
aspiring  in  humanity."  He  di'd  not  model 
Yankton  on  any  other  college.  His  pur- 
pose, as  he  defined  it,  was  to  build  with  what 


Joseph    Ward  245 

he  had,  fearlessly,  welcoming  light  from  any 
quarter. 

The  college  was  without  endowment,  build-  ^^mg 

1-1         •  T-L  'l^^^^^     Forward 

mgs,  libraries  or  apparatus.      Ihe  responsibility 

for  securing  an  equipment  fell  solely  upon  him. 
This  was  the  way  he  set  himself  to  his  task : 
"  There  was  no  faltering.  Land  was  secured, 
a  building  erected,  instructors  called  as  if  the 
college  had  all  the  means  necessary  for  com- 
plete college  work.  President  Ward  believed 
that  the  college  was  founded  to  do  a  work  of 
God,  and  that  the  part  of  those  who  had  it  in 
charge  was  to  go  forward  doing  their  utmost 
and  leaving  the  rest  with  God.  If  ever  an 
enterprise  was  undertaken  and  carried  on  in 
faith,  Yankton  College,  under  the  administra- 
tion of  President  Ward  has  been  so  carried  on." 
Writing  from  the  east.  Dr.  Ward  asked  :  "  Does 
God  require  a  college  to  be  founded  by  begging 
from  door  to  door  ?  I  am  finding  good  places 
to  work  on  the  old  plan,  but  we  must  have 
something  more.  This  is  good,  but  we  have 
outgrown  it.  Our  necessity  proves  that  we 
shall  have  more ;  not  in  time  to  save  us  from 
distress  perhaps,  but  soon  enough  to  save  the 
college  from  suffering."  A  week  later,  as  his 
path  darkened,  he  said :  "  Indeed  I  do  not  see 


Service 


246  Heroes   of   the    Cross 

how  our  extremity  can  go  much  farther.  God's 
opportunity  must  be  close  at  hand.  It  was 
never  so  hard  to  get  money  as  now.  What  is 
coming?  Not  failure,  for  we  must  succeed 
and  shall  prevail." 
Heroic  Dr.  Ward  gave  all  his  powers  to  his  immense 
task.  Difficulties  were  made  to  yield  by  the 
exercise  of  faith  in  God,  by  earnest,  believing 
prayer,  and  by  persistent,  arduous  striving.  The 
Rev.  Dr.  Dan  F.  Bradley,  who  succeeded  Dr. 
Ward  in  the  pastorate  at  Yankton,  tells  how 
Dr.  Ward  won  success.  "Yankton  college," 
he  says,  "  was  built  by  Dr.  Ward  as  though  he 
himself  had  quarried  the  stone,  hewed  it  into 
shape,  carried  it  to  its  place,  mixed  its  mortar 
with  his  blood  and  sweat,  fashioned  its  fair  pro- 
portions, covered  it  with  its  roof,  warmed  it 
with  his  own  zeal." 
Relation  Dr.  Ward  entered  into  a  friendly  relation  with 
the  students  and  sought  to  develop  in  them  a 
sense  of  personal  responsibility  for  the  building 
up  of  the  college.  His  attitude  toward  the 
faculty  was  also  cordial  and  sympathetic.  "  I 
trust  that  you  feel  that  you  have  just  as  much 
of  a  divine  call  to  help  found  Yankton  college, 
as  I  have,"  he  said,  in  a  letter  to  one  of  his  asso- 
ciates.    "  There  is  no  rank  in  that  part  of  the 


to  Associates 


Joseph    Ward  247 

work.  You  are  not  below  me  and  I  am  not 
above  you.  If  we  were  to  change  places  to- 
morrow you  would  have  no  more  responsibility 
and  I  no  less.  May  God  guide  and  strengthen 
us  both." 

The   teachings  of  Dr.  Ward  while  he  was  Spirit 
President  of  Yankton  college  reveal  his  temper 
and  aim.     In  his  inaugural  address  he  said: 

All  this  knowledge,  all  this  development  of  power,  all 
this  finding  and  enlarging  of  self,  is  that  we  may  have  the 
more  to  bring  into  Christ's  service.  He  is  the  one  moving 
the  world  along  so  fast.  It  is  He  who  is  building  these 
new  States,  who  is  pushing  the  empire  of  civilization  to  the 
westward. 

The  gains  that  a  man  lays  by  in  his  character  by  any 
piece  of  work  honestly  done,  are  the  sure  pledges  of  victory 
m  every  subsequent  struggle. 

In  the  days  soon  to  come,  the  world  is  to  be  governed  by 
Christian  principles  administered  by  Christian  men ;  but  at 
the  same  time  there  is  no  magic  in  these  principles  that 
will  preclude  the  need  of  brains.  But  will  brains  then,  any 
more  than  now,  be  of  any  avail  unless  they  are  developed  ? 
As  the  Christian  statesman  stands  on  a  platform  wider  than 
any  other,  so  he  must  be  a  wider,  stronger,  and  better 
trained  man  than  any  other. 

His  faith,  his  industry,  his  unswerving  loyalty 
to  high  educational  standards,  enabled  him 
steadily  to  achieve  his  ends.  Within  his  period 
of  services  the  property  secured  by  Yankton 
college,  including  endowment  and  scholarship 
funds,  was  valued  at  over  $100,000. 


248  Heroes  of    the    Cross 

As  a  Dr.  Ward  took  a  deep,  practical  interest  in 
a  esman  ^.^|^  affairs  and  was  a  strong  factor  in  the  direct- 
ing of  movements  for  the  welfare  of  the  State. 
"  That  South  Dakota  is  today  a  state  and  has  a 
star  upon  the  flag  of  this  mighty  union  of  States," 
said  a  Dakota  judge,  "is  due  to  the  influence 
and  character  of  Dr.  Ward." 
Labors  He  labored  to  introduce  into  the  Dakotas 
^^  of  st^te  ^^^  most  admirable  qualities  of  New  England 
institutions  and  government.  Dakota  politics 
were  alarmingly  corrupt.  It  was  then  that  he 
and  other  able  men  associated  themselves 
together  in  the  interest  of  what  they  believed  to 
be  honest  and  economical  government.  They 
worked  for  the  division  of  the  Dakotas  and 
their  labors  culminated  in  a  great  convention 
held  at  Huron,  in  1883.  "i^eople  and  press 
•  responded  by  acclamation.  South  Dakota  was 
moved  as  never  before  or  since  in  her  history. 
The  convention  was  held  at  Huron,  on  June 
19,  1883.  It  was  the  largest  and  most  repre- 
sentative gathering  of  the  people  which  the 
territory  had  ever  witnessed.  It  decisively  con- 
solidated and  welded  the  Division  sentiment  in- 
to a  solid  mass,  which  no  subsequent  defeats 
or  discouragements  were  able  to  break."  The 
county    of  Yankton  placed   Dr.  Ward  at  the 


Joseph    Ward  249 

head  of  its  delegation.  His  personality  and 
character  had  a  strong  influence,  and  the  con- 
stitution for  which  he  and  his  associates  stood 
was  adopted  by  an  overwhelming  majority. 
One  who  shared  with  him  the  hardships  of  the 
struggle  says  that  had  he  been  willing,  the 
popular  sentiment  would  have  chosen  him  as 
one  of  South  Dakota's  first  United  States 
Senators ;  but  that  he  had  no  selfish  ambitions ; 
that  his  sphere  of  duties  commanded  him  in  an 
opposite  direction,  to  the  sacrifice  of  ease, 
wealth,  and  finally  life,  and  that  he  peremptorily 
and  absolutely  declined  to  allow  his  name  to  be 
urged  for  election. 

Dr.  Ward  had  a  wider  acquaintance  than  any  Wide 
other  man  in  the  commonwealth,  and  the  Acquaint^ 
weight  of  his  personal  character  and  influence 
was  said  to  be  colossal.  In  a  conversation 
with  an  officer  of  a  missionary  society,  the 
Governor  of  the  state  said :  "  Dr.  Ward  has 
more  influence  than  any  other  man  in  this 
territory.  He  can  do  just  what  he  pleases  with 
its  people.  They  call  me  Governor,  but  I  have 
not  a  tithe  of  his  power  here." 

He  was  a  man  of  strong  faith.     "To  decide  ^aith 
that  a  thing  ought  to  be  done   insured  an  at- 
tempt, and  the  attempt  insured  success  of  the 


250  Heroes    of   the    Cross 

undertaking,"  said  one  who  knew  him  well. 
"  Somehow  he  never  seemed  to  count  difficul- 
ties as  anything  worth  considering,"  said  another. 
" The  question  with  him  was,  'Is  it  needed? 
Does  God  wish  it  done  ? '  When  after  earnest 
prayer  he  became  assured  that  it  was  God's 
will,  then  he  had  faith  to  believe  that  the  work 
would  be  done,  and  he  set  about  to  do  it.  This 
was  a  marked  characteristic  of  Dr.  Ward.  He 
believed  God.  If  he  thought  the  Lord  wanted 
any  object  accomplished,  he  was  ready  to  go  at 
it  even  if  there  was  not  a  dollar  at  hand  to  pay 
the  expenses,  or  a  man  at  hand  to  help.  But 
with  all  this  faith  he  had  practical  common 
sense." 
Apprecia-  He  was  appreciative.  He  believed  that  some 
of  the  best  people  west  of  the  Mississippi  were 
in  his  church,  and  he  took  delight  in  saying  so. 
He  said  that  he  would  not  exchange  them  for 
any  parish  east  of  that  river. 
Whole-  He  was  unafraid  to  meet  the  cost  of  carrying 
out  what  he  believed  to  be  the  will  of  God. 
Near  the  end  of  his  life  he  wrote :  "  I  think  it 
was  a  loving  Providence  that  honored  us  (him- 
self and  Mrs.  Ward)  with  the  choice  of  stand- 
ing in  the  front.  ...  I  do  not  think  we  were 
presumptuous  in   taking  the   position   we  did, 


Joseph    Ward  251 

namely :  We  will  put  in  ourselves  and  all  we 
have,  until  in  other  ways  God  carries  on  the 
work.  I  think  so  much  was  needed  from  some 
one,  for  an  institution  that  is  to  live  must  have 
life — literally  life  put  into  it." 

He  was  a  friend  to  man.  Like  Bunyan's  Friendliness 
noble  pilgrim,  Help,  he  was  ever  ready  to  put 
forth  his  hand  to  lift  his  young  friends  from 
whatever  slough  they  had  gotten  into.  "He 
stood  before  men,  in  the  pulpit,  and  out 
of  it,  as  a  great  brother,"  said  one  of  his 
friends. 

He  stood  firmly  for  strict  integrity  in  busi-  ^i^ic 
ness  affairs.  Double-dealing  he  publicly  de- 
nounced. When  the  city  neglected  to  pay  for 
certain  railroad  bonds  Dr.  Ward  plainly  told 
the  citizens  that  their  attempt  to  evade  pay- 
ment was  indefensible.  "It  is  not  even  good 
policy  and  it  is  unmistakably  dishonest,"  said 
he.  "  Let  us  discard  every  course  but  the  hon- 
est one.  Let  us  pay  our  debts  like  men,  and 
give  no  heed  to  any  man  who  counsels  any 
further  dodging." 

Of  his  strength  as  a  preacher  of  the  Gospel  a  P^ip^t 
prominent  citizen  and  state  official  of  Dakota 
writes  appreciatively.    "  His  sermons  were  reve- 
lations," he  says.     "  They  had  a  newness  and 


252  Heroes  of   the    Cross 

freshness  of  meaning,  and  insight,  that  I  never 
heard  surpassed  and  rarely  equalled.  He  made 
you  feel  that  he  cared  personally  for  you.  In- 
stead of  looking  to  see  where  men  were  not 
doing  right,  he  seemed  to  be  looking  to  see 
where  they  were  doing  so.  In  all  things,  moral 
and  spiritual,  he  had  the  vision  and  insight  of 
one  of  the  old  Hebrew  prophets  or  seers, 
more  than  any  one  I  have  ever  heard  in  the 
pulpit." 
A  Faithful  By  his  zeal  for  the  salvation  of  individuals ; 
by  his  efforts  to  strengthen  the  weak,  to  cheer 
the  disheartened,  to  uplift  the  fallen;  by  his 
patience  in  the  midst  of  trials  and  detrac- 
tions; by  his  unstinted  willingness  to  help 
those  in  want  and  distress;  and  by  his  quick 
response  to  opportunities  for  building  up 
the  Church  of  Christ  at  home  and  abroad, 
he  met  the  Master's  standard  of  true  great- 
ness :  "  The  Son  of  man  came  not  to  be  min- 
istered unto,  but  to  minister,  and  to  give 
his  life  a  ransom  for  many."  And  so  it  came 
to  pass  that  citizens  of  Yankton,  who  had 
stood  by  his  side  through  all  the  busy,  self- 
sacrificing,  heroic  years,  could  say :  "  The 
people  of  Yankton,  without  distinction  or  ex- 
ception, deplore  the  loss  to  our  city  and  com- 


Joseph    Ward  253 

monwealth  of  our  greatest  and  most  distin- 
guished citizen,  and  more,  of  our  universally 
beloved  and  tried  and  trusted  neighbor  and 
friend.  We  are  thankful  for  the  gift  of  his  life, 
character  and  companionship  in  our  midst,  for 
so  long  a  period.  We  recognize  in  him,  now 
more  than  ever,  one  of  the  most  noble,  pure, 
unselfish  and  lovable  characters,  as  well  as  one 
of  the  greatest  minds,  and  most  powerful,  indus- 
trious and  beneficent  influences,  ever  known  in 
Dakota.  We  appreciate  the  faithful,  self-sacri- 
ficing work  of  his  life,  and  especially  the  heroic 
founding  by  him  of  Yankton  college,  into  which 
he  poured  out  like  water,  all  his  strength,  en- 
ergy, affection,  mercy  and  life  itself,  in  order  to 
supply,  what  seemed  to  his  large  inspired  vision, 
an  imperative  and  immediate  necessity,  to  the 
laying  aright  of  the  foundation  of  our  young 
commonwealth." 

Questions  for  Study 

Aim. — To  secure  a  knowledge  of  the  character  and  work 
of  Dr.  Ward  and  of  conditions  in  the  Dakotas  in  pioneer 
days. 

Boyhood 

1.  What  was  the  character  of  Ward's  early  home? 

2.  Name  several  of  his  boyhood  traits. 

3.  What  is  said  of  his  mother's  character  and  influence  ? 


254  Heroes   of   the    Cross 

School  and  College  Days 

4.  What  were  some  of  his  chief  characteristics  in  his 
preparatory  school  and  college  days  ? 

5,  What  incident  illustrates  his  love  of  the  truth  ? 

6-  Give  in  substance  what  is  said  about  the  main  feat- 
ures of  his  career  at  Andover  Theological  Seminary. 

7.  What  invitations  came  to  him  at  the  close  of  his 
Seminary  course  ?  What  characteristic  is  indicated  by  the 
statement  that  "he  chose  to  go  to  Yankton  because  it  was 
the  opening  that  called  for  the  hardest  work."" 


Home  Missionary  Labors 

8.  What  is  the  meaning  of  the  Indian  name  "  Yankton  "? 
Where  is  Yankton  located  ?  How  large  was  it  when  Dr. 
Ward  began  laboring  there  ? 

g.  What  kind  of  a  town  was  Yankton  at  that  time  ? 
Who  made  up  the  leavening  force  ? 

10.  Where  did  Dr.  Ward  first  meet  his  congregations  ? 
Name  some  of  the  features  of  the  life  of  the  church. 

11.  What  were  some  of  the  early  results  of  Dr.  Ward's 
ministry  ? 

12.  What  gift  gladdened  the  hearts  of  the  workers  ? 
How  did  the  members  of  the  church  show  their  devotion  ? 

13.  Name  some  of  the  methods  used  by  Dr.  Ward  in  his 
pastoral  work. 

14.  How  did  he  show  his  interest  in  missions  ? 

15.  What  chief  purpose  of  his  is  named  ? 

16.  What  did  he  do  to  evangelize  the  state  ?  State  two 
or  three  of  his  experiences.  What  were  some  of  his  reasons 
for  calling  for  re-inforcements  ?  What  was  his  belief  re- 
specting southern  Dakota  ? 

17.  How  rapidly  did  the  population  of  the  Dakotas 
increase  between  i860- 1880  ? 

18.  From  the  beginning  of  his  home-missionary  work, 
what  had  been  Dr.  Ward's  aim  for  the  church  at  Yankton  ? 


Joseph    Ward  255 

Founder  and  President  of  Yankton  College 

19.  What  made  his  work  as  President  of  Yankton  college 
especially  arduous  ? 

20.  What  were  some  of  his  qualifications  for  this  new 
service  ? 

21.  When  perplexed  by  financial  difficulties,  what 
message  did  he  send  from  the  east  ? 

22.  What  characterized  his  relation  to  the  faculty  and 
students  ? 

23.  What  three  points  are  emphasized  in  the  quotation 
from  his  inaugural  address  ? 

24.  What  part  did  he  take  in  political  affairs  ?  What 
did  the  Governor  of  the  state  say  of  him  ? 

25.  What  were  the  leading  qualities  of  his  character  ? 
In  the  tribute  of  the  citizens  of  Yankton,  what  qualities  are 
emphasized  ? 

References 

Leavening  the  Nation.  By  J.  B.  Clark.  New  York: 
The  Baker  &  Taylor  Co.     $1.25. 

Our  Country.  By  Josiah  Strong.  New  York;  The 
Baker  &  Taylor  Co.     Cloth,  60  cents;  paper,  35  cents. 

Topics  for  Papers  and  for  Class  Consider- 
ation AND  Discussion 

1.  The  Character  of  Joseph  Ward.  Review  the  chapter 
and  describe  four  or  five  of  his  leading  characteristics. 

2.  Home  Missionary  Activity  in  the  Dakotas,  Past  and 
Present.  Give  latest  information  relative  to  the  work  of 
four  Denominational  Home  Mission  Boards. 

Leavening  the  Nation.     Clark.     Pages  128-137. 
Literature,  or  statemejtts  from  the  Secretaries  of  four 
Denominational  Home  Mission  Boards. 

3.  The  relation  of  Home  Missions  to  Christian  Educa- 
tion. 


256  Heroes   of   the   Cross 

Leavening  the  Nation.    Clark.     Pages  337-341- 
Publications  of  the  Education  Society  of  your  Denomi- 
national Board. 

4.  The  Importance  of  Home  Mission  Effort  m  the  West. 
Our  Country.     Strong.     Pages  29-43. 

5.  Three  points  in  this  chapter  which  have  most  strongly- 
impressed  me. 


The  church  that  most  intently 
obeys  Christ's  command  to 
declare  the  Gospel  to  all  men 
will  be  most  forceful  and  ef- 
fectual in  its  home  work.  The 
best  evidence  of  a  church's 
vitality  is  the  effort  i^  makes 
to  extend  widely  and  effec- 
tively the  Kingdom  of  Christ. 


AMERICA'S    GREATEST    NEED 


VII 
AMERICA'S    GREATEST    NEED 

A  NATION  does  not  achieve  greatness  at  a  The  Nation's 
bound.  Neither  can  the  loftiest  standards  of  ^^^^^^^^ 
national  life  be  maintained  apart  from  frequent 
renewlngs  of  strength  at  the  true  source  of  pu- 
rity and  power.  "National  greatness,"  as  Presi- 
dent Roosevelt  asserts,  "  cannot  be  forced  and 
yet  be  stable  and  enduring;  for  It  Is  based  funda- 
mentally upon  national  character,  and  national 
character  Is  stamped  deep  In  a  people  by  the 
lives  of  many  generations."  Hence  effort  for 
the  regeneration  of  the  Individual  Is  of  supreme 
importance. 

Among  the  true  builders  of  our  nation  a  fore-  True 

,  -         .  Ill  Builders  of 

most  place  must  be  given  to  the  noble  company  ^^^  Nation 

of  pioneer  home  missionaries  and  their  no  less 
noble  successors.  They  tolled  for  the  regenera- 
tion of  the  Individual  citizen.  They  sought 
with  their  whole  strength,  as  the  tide  of  human- 
ity moved  westward,  to  lift  men  steadily  up- 
ward in  moral  and  spiritual  aspiration  and 
achievement.     They  labored,  with  scant  praise 

259 


26o  Heroes    of   the    Cross 

of  men,  to  the  end  that  moral  and  spiritual 
progress  might  keep  pace  with  material  ad- 
vancement. 

Their  Spirit  They  set  forth  the  loftiest  ideals  for  char- 
1 E  '  ^^^^^  building  and  the  profoundest  principles 
ample  for  the  guidance  of  men  in  their  relation  to 
each  other  and  to  their  divine  Master.  Their 
teaching  was  enforced  by  their  personal  ad- 
herence to  the  highest  moral  standards, — by 
their  zeal,  their  self-sacrifice,  and  their  devo- 
tion to  the  will  of  God.  They  had  that  love  of 
God,  that  love  of  their  fellows,  and  that  love 
of  the  word  of  God,  which  enabled  them  to 
build  wisely  and  masterfully.  They  served 
their  age  with  an  abandonment,  a  heroism,  and 
a  purpose,  worthy  of  the  utmost  meed  of  praise 
and  thanksgiving. 

The  Present  As  America  goes  forward  Into  this  new  cen- 
America  ^^^Y  what  Is  Its  greatest  need  ?  Is  It  not  a 
largely  increased  number  of  Christian  men  and 
women,  who  possess,  as  their  commanding  pur- 
pose, the  purpose  that  controlled  the  noble 
company  of  pioneer  heroes  of  the  cross,  namely, 
the  implicit  doing  of  the  will  of  Jesus  Christ? 
What  could  be  more  desirable  than  freedom 
from  feebler  motives  and  lesser  purposes? 
Response      Self-testing  Is  the  part  of  wisdom.     Times  of 


America's    Greatest    Need         261 

testing  reveal  the  strength  or  weakness  of  faith; 
the  trueness  or  falseness  of  outward  profession; 
the  sand-likeness  or  rock-likeness  of  the  founda- 
tion on  which  character  is  being  built.  /The 
world's  Master-teacher  soon  brought  the  first 
group  in  His  world-wide  university  to  the  point 
of  decisive  utterance:  "Who  do  men  say  that 
I,  the  Son  of  man,  am?  "  He  asked,  in  that  no- 
table conversation  at  Caesarea  Phillipi.  "  And 
they  said,  some  say  John  the  Baptist;  some, 
Elijah,  and  others,  Jeremiah,  or  one  of  the 
prophets."  The  Jews  who  were  outside  the 
apostolic  group,  whose  minds  were  clouded  by 
ignorance  or  sin,  gave  a  verdict  that  was  radi- 
cally wrong.  Turning  to  the  twelve,  Jesus  in- 
quired: "  But  who  say  ye  that  I  am?  and  Si- 
mon Peter  answered  and  said.  Thou  art  the 
Christ,  the  Son  of  the  living  God."  This  sub- 
lime confession  was  followed  by  an  emphatic 
testimony  of  deeds.  They  sealed  their  confes- 
sion by  action,  by  sacrifice,  by  the  endurance  of 
grim  hardship,  by  driving  on  in  obedience  to 
their  Master's  will.  They  left  home  and  ease; 
they  suffered  buffetings  and  malignings;  they 
withstood  threats  and  intimidations.  In  spite 
of  all  hindering  influences  they  pressed  forward 
with  passionate  enthusiasm  and  force,  that  the 


262  Heroes    of    the    Cross 

truth  of  Christ  might  be  made  available  to  the 
world. 

The  magnificent  reality  of  their  testimony  is 
vividly  portrayed  on  every  page  of  the  thrilling 
story  of  their  acts.  By  deed,  as  well  as  by  word, 
they  said: 

"  Reality,  reality. 
Lord  Jesus  Christ,  Thou  art  to  me  ! 
Thy  name  is  sweeter  than  songs  of  old, 
Thy  words  are  better  than  '  most  fine  gold,' 
Thy  deeds  are  greater  than  hero-glory. 
Thy  life  is  grander  than  poet-story ; 
But  Thou,  Thyself,  for  aye  the  same 
Art  more  than  words  or  life  or  name : 
Thyself  Thou  hast  revealed  to  me 

In  glorious  reality." 

/  The  commands  of  Christ  are  so  plain.  His 
teaching  is  so  clear,  that  it  is  always  possible  for 
one  to  test  the  thoroughness  of  his  devotion. 
Even  by  two  statements  of  our  Lord,  the  degree 
of  reality  there  is  in  an  individual  Christian 
life  may  be  determined.  On  one  occasion,  Jesus 
said :  "  As  my  Father  hath  sent  me  into  the 
world,  even  so  send  I  you  into  the  world." 
Later  He  said:  "  The  son  of  man  is  come  to 
seek  and  save  that  which  is  lost."    The  measure 


America's    Greatest   Need         263 

of  one's  response  to  this  call  is  the  measure 
of  his  devotion  to  the  Lord  Jesus. 

Strong  are  the  incentives  for  living  and  work-  Incentives 
ing  for  the  salvation  of  men  through  Christ. 
He  alone  can  meet  the  world's  need.  \  Unless 
men  everywhere  come  into  a  right  relation  to 
Him,  they  cannot  realize  their  highest  possibili- 
ties. Rightly,  He  demands  a  place  at  the  heart 
of  every  man's  life.  All  things,  as  Paul  so  dis- 
tinctly points  out,  are  to  be  summed  up  in  Him 
as  head.  His  truth,  His  will,  recognized  and 
obeyed,  unshackle  men  from  the  bondage  and 
depression  of  sin.  His  Spirit  leads  them  forth 
into  lives  of  highest  joy  and  usefulness. 

A  deep,  thorough  conviction  of  the  essential-  Conviction 
ness  of  Christ  to  every  man,  will  impel  us  to    ^^  ^ 
be  continually  aggressive  in  our  effort  to  Chris- 
tianize America.     But  much  more  than  mere  as- 
sent to  this  proposition  is  required.     Evangel- 
ism, wise,  constant,  prayerful,  is  necessary. 

We  assert  that  Christ  only  can  adequately  Proving 
meet  the  needs  of  men.  But  is  our  faith  in-  ^^^^  ^ 
tense?  Does  it  lead  us  to  walk  by  the  Spirit? 
Does  it  impel  us  to  say:  "  I  am  ready  to  do 
my  utmost  to  give  all  men  in  America  an  op- 
portunity to  hear  the  Gospel?  I  am  ready,  by 
my  life  and  voice,  to  do  this  in  the  community 


264  Heroes    of   the    Cross 

where  I  am  providentially  placed;  and  by  faith- 
ful use  of  the  money  I  possess  I  will  enable 
others  to  preach  and  teach  the  Gospel  where  in 
person  I  cannot  go?  " 
The  Spirit  That  the  truest  and  most  effective  builders 
of  the  ^£  America  were  thus  impelled,  our  study  of 
the  lives  of  the  pioneer  home  missionary  heroes 
has  unmistakably  revealed.  David  Brainerd, 
in  his  heroic  ministry  among  the  crude  savages 
of  the  lonely  wilderness,  was  upheld  by  his  sense 
of  the  priceless  value  of  the  Gospel  to  the  hu- 
man soul.  John  Mason  Peck  had  the  zeal  of 
the  early  disciples,  and  regardless  of  the  cost 
to  himself,  went  everywhere,  in  his  large 
frontier  parish,  preaching  the  Gospel  of  the 
Kingdom.  Marcus  Whitman  endured  the  se- 
verity and  isolation  of  his  life  in  Oregon  and 
wearisome  transcontinental  journeys,  fraught 
with  constant  hardship  and  peril,  that  the  In- 
dians might  have  the  Gospel  message  and  that 
a  Protestant  Christian  commonwealth  might 
emerge.  Father  Dyer,  in  his  ceaseless  activity 
for  the  salvation  of  souls,  cheerfully  made  in- 
numerable self-sacrifices  and  fearlessly  faced 
unnumbered  dangers.  Joseph  Ward  conducted 
the  home-mission  crusade  in  Dakota  in  the  spirit 
of  this  declaration:  "  We  will  put  in  ourselves 


America's    Greatest   Need         265 

and  all  we  have,  until,  In  other  ways,  God  car- 
ries on  the  work."  The  lives  of  these  and  of 
an  unnumbered  host  besides,  were  dedicated  to 
the  sublime  task  of  making  America  Christian. 
They  laid  unmovable  foundations. 

Many  of  the  resident  home-mission  pastors.  Home 
In  their  efforts  to  meet  their  widening  oppor- p^^^^^^" 
tunltles,  traveled  from  thirty  to  forty  miles  on 
the  Sabbath  and  ministered  regularly  to  three 
congregations.  Notable  self-sacrifice  marked 
their  work.  In  a  happy,  hopeful,  enthusiastic 
spirit  they  tolled.  They  fought  fierce  battles 
within  and  without.  They  met  and  conquered 
the  temptations  that  come  from  obscurity,  from 
Isolation,  and  from  trials  incident  to  the  day  of 
small  things.  Many  of  them  scarcely  saw  the 
beginning  of  the  harvest  that  sprang  from  the 
seed  they  sowed.  But  their  Master  made  them 
equal  to  their  hard  day.  In  spite  of  all  adverse 
conditions  they  steadily  scattered  the  seed  of  the 
Kingdom  of  Christ,  and  from  It  has  sprung  the 
Christian  civilization  of  America. 

What  did  the  Protestant  evangelical  churches  Home 
In  America  do  in  the  past  century,  through  their  ^^^^\ 
representatives  on  the  battle-line,  to  make  ef- 
fective the  Gospel  of  Christ?   They  contributed 
not  less  than  $350,000,000  for  home  evangell- 


266  Heroes    of   the    Cross 

zatlon.  By  the  use  of  this  vast  sum  many  perils 
Incident  to  the  rapid  growth  of  a  new  nation 
were  averted.  Christian  civiHzation  was  firmly 
established.  "  Twenty-nine  great  common- 
wealths were  organized  and  equipped  with  all 
the  appliances  and  institutions  of  civilized  so- 
ciety," says  Dr.  Josiah  Strong,  "  each  of  these 
commonwealths  being  on  the  average  consider- 
ably larger  than  England  and  Wales.  Into 
these  vast  regions  poured  great  numbers,  and 
among  these  many  millions  of  foreigners,  all 
intent,  not  on  founding  churches,  but  on  estab- 
lishing homes.  The  agricultural  populations 
were  scattered;  and  isolation  is  the  mother  of 
barbarism.  In  mining  regions  rough  men  were 
gathered,  separated  from  their  homes  and  the 
refining  influences  of  pure  women;  and  subject 
to  all  the  temptations  involved  in  a  scramble 
for  riches  in  the  midst  of  a  gambling  atmos- 
phere which  always  pervades  a  mining  camp." 
Our  national  home  missionaries  labored  with 
sublime  devotion  to  meet  the  moral  and  spirit- 
ual needs  of  these  various  classes.  They  had 
a  firm  conviction  that  the  Gospel  is  the  power 
of  God  unto  salvation  to  every  one  that  be- 
lieveth.  They  held  that  godliness  is  profitable 
for  this  life  as  well  as  for  the  hfe  beyond.   They 


America's    Greatest   Need         267 

did  not  drift  with  the  tide.  They  stood  out 
against  every  form  of  evil.  They  lived  near 
to  God.  They  persistently  preached  the  Gos- 
pel. They  put  into  the  cause  of  Christ  them- 
selves, their  families,  their  possessions,  to  the 
end  that  the  Spirit  of  Christ  might  rule  in  the 
hearts  of  all  to  whom  they  ministered. 

Within  one  hundred  years,  through  their  Results 
labors,  millions  of  members  were  added  to  the 
churches.  Throughout  this  eventful  and  fruit- 
ful period,  at  tens  of  thousands  of  points,  moral 
and  spiritual  results  were  conserved  by  the  es- 
tablishment of  churches  in  charge  of  ordained 
ministers.  Thus  there  came  permanency  and 
efficiency.  In  his  estimate  of  the  outcome  of 
home  mission  endeavor  in  the  past  century.  Dr. 
J.  B.  Clark,  in  "  Leavening  the  Nation,"  gives 
this  cheering  resume:  "  To  the  credit  of  home 
missions  should  stand  the  undoubted  truth  that 
an  overwhelming  majority  of  evangelical 
churches  owe  their  being  to  its  nurture  and 
care.  And  what  does  such  a  fact  mean  in  the 
religious  development  of  the  country?  Figures 
here  are  eloquent;  they  palpitate  with  life.  Be- 
tween 1800  and  1890  the  population  of  the 
United  States  increased  nearly  twelve  fold.  In 
the  same  period  evangelical  communicants  in- 


268  Heroes   of   the    Cross 

creased  thirty-eight  fold.  From  1850  to  1890, 
the  population  increased  170  per  cent.,  while 
evangelical  communicants  increased  291  per 
cent."  One  hundred  years  ago,  one  in  fourteen 
of  the  inhabitants  of  America  were  members  of 
Protestant  Christian  churches;  now,  one  in  four 
are  such.  Vast  also  has  been  the  incidental 
fruitage:  the  promotion  of  Christian  educa- 
tion; the  founding  of  colleges;  the  stimulation 
of  zealous  and  intelligent  patriotism. 
The  Call  To  the  church  of  this  generation,  as  to  these 
^  ^^  heroes  of  an  earlier  day,  the  urgent  call  of 
Christ  comes.  It  is  distinct.  It  is  forceful.  It 
is  importunate.  Vast  opportunities  for  exten- 
sion are  beckoning.  Before  all  our  home  mis- 
sionary societies  are  new  and  splendid  openings. 
An  eminent  authority  on  religious  statistics  es- 
timates that  out  of  82,000,000  of  people  in 
the  United  States  in  1903  only  20,000,000  were 
members  of  Protestant  evangelical  churches. 
There  are  probably  25,000,000  people  in 
America  now  absolutely  churchless! 
Cuba  Though  work  in  Cuba  has  been  organized  at 
about  one  hundred  points,  the  need  for  exten- 
sion is  insistent.  Every  city  and  town  Is  open 
for  the  Gospel.  The  conditions  for  aggressive 
and  permanent  Christian  work  are  becoming  In- 


America's    Greatest    Need         269 

creaslngly  favorable.  In  1899,  552,928  Cuban 
children  were  of  school  age,  but  less  than  50,- 
000  were  attending  school.  Two-thirds  of  the 
Cuban  people  are  Illiterate.  A  superb  public 
school  system  In  charge  of  skilled  teachers  has 
been  Installed,  and  a  common  school  education 
Is  within  reach  of  this  vast  army  of  children. 
The  present  opportunity  requires  home  mission 
activity  that  shall  be  patient,  tactful,  persistent. 
Nothing  but  the  Gospel  and  the  Spirit  of  the 
Master  can  penetrate  the  dark  and  unwhole- 
some crannies  of  Cuban  hfe  and  bring  In  an 
era  of  physical  and  moral  purity  and  health. 

The  7,000,000  people  In  the  Philippine  The 
Islands  afford  American  Christians  an  oppor-  PV^^^ 
tunity  that  is  both  formidable  and  unprece- 
dented. Though  these  Islands  have  become, 
by  political  acquirement,  a  part  of  the  United 
States,  they  are  still,  by  occupation  and  by 
reason  of  their  close  relation  to  other  foreign 
mission  work,  a  foreign  mission  field,  and  mis- 
sionary activity  in  them  is  directed  by  foreign 
mission  boards.  One  acquainted  with  the  pres- 
ent needs  of  the  Philippines  sends  forth  these 
strong  words  to  the  American  Churches:  "  The 
possession  of  the  Philippines  has  signaled  the 
hour  for  a  new  alignment  of  the  Christian  forces 


270  Heroes    of    the    Cross 

of  the  country.  The  character  of  its  churches 
and  other  Christian  organizations  is  being  tested 
as  never  before.  It  is  a  wise  church  which  knows 
the  time.  Any  Christian  hfe  in  high  or  humble 
place  will  now  be  endowed  with  telling  power, 
*  age  on  ages  telling,'  which  shall  be  quick  to 
fall  into  line  with  the  Divine  timeliness  as  to 
the  next  things  to  be  done.  The  churches  of 
America  are  either  decadent  and  dying  aliairs, 
or  else,  morally  speaking,  they  are  clearing 
their  decks  for  action,  determined  that  the  shift- 
less and  treacherous  policy  of  everlasting  re- 
trenchment along  our  missionary  lines  shall  be 
ended.  The  issues  of  war  have  opened  a  new 
field  for  missions  and  Christian  education  of 
the  most  inspiring  opportunity."  The  judiciary 
of  the  Philippines  is  now  honest  and  competent. 
Educationally,  the  conditions  are  far  better  than 
heretofore.  More  than  eight  hundred  Ameri- 
can teachers,  aided  by  over  three  thousand 
Filipinos,  are  providing  educational  privi- 
leges of  a  high  order  for  the  240,000  native 
children  and  young  people.  The  seven  Protes- 
tant churches  are  reinforced  in  their  work  by 
two  Bible  societies  and  by  an  Army  and  Navy 
Young  Men's  Christian  Association.  A  resi- 
dent representative  of  one  of  the  principal  mis- 


America's    Greatest    Need         271 

slons  believes  that  such  ripeness  for  evangelism 
was  never  before  seen  in  any  Roman  Catholic 
field. 

The  island  of  Porto  Rico  lies  in  the  Carib- Porto 
bean  Sea.  It  is  1,400  miles  from  New  York, 
and  1,000  miles  from  Key  West,  Florida.  The 
island  is  about  one-half  the  size  of  the  State 
of  New  Jersey.  It  contains  3,600  square  miles. 
The  population  of  1,000,000  crowds  it.  "  The 
density  of  population  emphasizes  the  impor- 
tance of  Porto  Rico  as  a  missionary  field,"  says 
the  Rev.  Dr.  Charles  J.  Ryder,  in  a  pointed 
leaflet  on  the  conditions  and  needs  of  the  people. 
"In  the  United  States,"  he  continues,  "the  popu- 
lation averages  20  persons  to  the  square  mile. 
In  the  Philippine  Islands  the  average  is  60, 
while  in  Porto  Rico  there  are  270  to  the  square 
mile.  The  people  consist  of  three  classes :  Span- 
iards, 100,000;  of  African  admixture,  400,000; 
Porto  Ricans  proper,  about  500,000.  These 
latter  were  originally  of  Spanish  and  Carib  In- 
dian admixture.  Of  these  three  classes  the 
Spaniards  and  negroes  live  mostly  on  the  level 
plain  surrounding  the  island  along  the  seaboard. 
The  Porto  Ricans  live  in  the  heart  of  the  is- 
land, occupying  the  lofty  plateaus  and  mountain 
ranges  and  holding  the  large  coffee  plantations. 


272  Heroes    of    the    Cross 

It  Is  estimated  that  not  more  than  twenty  out 
of  every  hundred  can  read  and  write  In  any 
language.  The  United  States  Government  has 
provided  1,100  schools  for  the  education  of 
70,000  children.  The  total  number  of  chil- 
dren of  school  age  In  the  Island  Is  350,000.  A 
Roman  Catholic  bishopric  was  established  In 
the  Island  In  15 12.  This  was  soon  followed  by 
an  Inquisition  In  15  13.  Under  the  old  form  of 
religion,  Illiteracy,  poverty  and  Immorality 
seem  to  have  gone  unchecked.  In  occupying 
the  Island  with  modern  missionary  efforts  great 
pains  were  taken  that  no  conflict  should  ever  be 
possible  among  evangelical  churches."  A  great 
faith  will  Insure  that  the  great  needs  of  Porto 
Rico  shall  be  promptly  met. 
Hawaii  The  census  of  1896  showed  the  population 
of  the  Hawaiian  Islands  to  be  as  follows: 
Hawaiian  and  part  Hawaiian,  39,504;  Japa- 
nese, 24,407;  Chinese,  21,616;  Portuguese,  16,- 
191 ;  other  nationalities,  7,302;  a  total  of  109,- 
020.  Since  this  census  the  number  of  Japanese 
residents  has  increased  to  62,000,  and  the  Chi- 
nese to  26,000.  People  of  twenty-three  nation- 
alities occupy  the  islands.  Of  the  present  popu- 
lation 24,000  are  members  of  Protestant 
churches;  25,000  are  Roman  Catholics;  5,000 


America's    Greatest   Need         273 

are  Mormons.  Dr.  Doremus  Scudder,  Mis- 
sionary Superintendent  of  the  work  among  the 
Japanese  In  Hawaii  and  statistical  secretary  of 
the  Hawaiian  Evangelical  Association,  writes 
these  stirring  sentences:  "Everywhere  signs 
of  promise  beckon  us  to  greater  exertions. 
...  It  Is  a  golden  day  for  work.  If  we  move 
at  once  we  shall  gain  years." 

The  South  offers  an  unsurpassed  opportunity  The 
to  the  Christian  church  for  the  Investment  of 
time,  of  character  and  of  money.  To  the  moun- 
taineers, the  church  and  the  school  must  be 
made  accessible.  By  the  preaching  of  the  Gos- 
pel, by  affording  opportunities  for  Christian 
education,  this  numerous  and  important  class 
are  to  be  uplifted  and  redeemed.  Wherever 
churches  and  schools  have  gone,  wherever  there 
have  been  the  ministrations  of  Spirit-filled  Chris- 
tian men  and  women,  notable  fruitage  in  Chris- 
tian character  has  followed.  Throughout  these 
southern  mountain  regions  the  people  are  alive 
to  the  need  of  Christian  education  for  them- 
selves and  their  families.  In  many  of  the 
schools  of  our  home  missionary  societies  pupils 
are  turned  away  for  lack  of  room.  These 
schools  have  already  opened  a  life-work  to 
many  missionaries,    lawyers,   pastors,   bankers, 


274  Heroes    of   the    Cross 

physicians,  mechanics,  and  engineers.  Strong 
reinforcements  for  this  service  are  required. 
The  There  comes  also  a  forceful  appeal  in  behalf 
^^°  of  the  negro.  Who  but  the  disciples  of  Jesus 
Christ  can  help  and  guide  him  in  his  pathetic 
struggle  for  a  higher  type  of  manhood?  More 
Christian  leaders  are  required.  These,  pro- 
vided Christian  people  furnish  adequate  finan- 
cial supplies,  the  Home  Missionary  Societies 
can  furnish.  No  country  outside  of  Africa  has 
such  a  large  negro  population  as  the  United 
States.  In  1900,  there  were  in  the  United 
States,  including  Alaska,  Hawaii,  and  Porto 
Rico,  9,204,531  negroes.  On  the  American 
continent  itself,  excepting  Alaska,  there  were 
in  1900,  8,833,994  negroes,  nine-tenths  of 
whom  lived  in  the  Southern  States,  and  of  the 
whole  number  three-tenths,  or  over  two  and 
one-half  millions,  lived  in  Georgia,  Mississippi, 
and  Alabama.  "  All  except  about  half  a  mil- 
lion of  the  negro  population  of  the  South  was 
in  the  eleven  States  of  the  old  Southern  Confed- 
eracy. In  these  States  the  negroes  numbered 
7,186,619  to  11,776,292  whites.  In  Missis- 
sippi and  South  Carolina  they  exceeded  the 
whites  in  number;  in  Georgia  and  Louisiana 
the  two  races  were  nearly  equal,  but  in  Texas 


America's    Greatest    Need         275 

negroes  made  up  only  a  little  over  one-quarter 
of  the  population;  in  North  Carolina  about  one- 
half,  and  in  Virginia  more  than  a  half."  The 
negro  problem,  which  is  one  of  the  gravest  with 
which  the  American  people  have  to  deal,  must 
be  worked  out  by  those  who  have  the  Spirit 
of  Christ  and  who  believe  in  the  power  of  the 
Gospel  to  uplift  and  transform  even  whole 
races. 

Enlargement  of  effort  must  also  be  made  in  The 

1  •  r       L       T  T   -^   J  Southwest 

the    great    southwest    region    ot    the     United 

States.  The  rapid  industrial  and  commercial 
development  of  this  section  is  one  of  the  most 
sicrnificant  features  of  modern  American  life. 
Within  a  few  days  towns  are  built,  municipal 
governments  established  and  commercial  rela- 
tions organized.  One  of  the  youngest  cities 
in  America  is  Chickasha,  Indian  Territory. 
When  the  twentieth  century  dawned  it  did  not 
exist.  In  less  than  four  years  it  grew  from  a 
hamlet  to  a  city  of  ten  thousand  population. 
The  valuation  of  its  buildings  is  over  $2,000,- 
000.  From  it  flour  goes  to  many  parts  of  the 
world.  A  single  mill  ships  eight  hundred  bar- 
rels of  flour  a  day.  In  one  year  it  exported 
forty  thousand  bales,  or  $4,000,000  worth  of 
cotton.     Eighteen  hundred  children  are  in  the 


2/6  Heroes    of    the    Cross 

public  schools.  Some  of  the  churches  are  over- 
crowded. The  necessity  of  multiplying  the 
strength  of  the  churches  is  made  apparent  by 
these  sentences  from  an  alert  home  mission  pas- 
tor: "  Oh,  for  a  church  building!  Our  Sunday- 
school  has  now  one  hundred  enrolled  members, 
and  if  we  had  a  better  building  we  could  easily 
secure  twice  the  number.  There  is  absolutely 
no  building  we  can  use  in  this  rapidly  growing 
part  of  the  town.  We  are  absolutely  eight 
blocks  away  from  any  other  church.  What 
ideals  shall  rule  this  great  southwest?  The 
Christian  ideals  or  those  of  selfishness  and 
greed?  Shall  the  men  whom  the  southwest  of 
the  future  send  out  to  fight  the  world's  battles 
be  Puritans  or  men  of  the  world?  The  spirit  of 
the  land  is  intensely  free  and  democratic,  and 
they  demand  a  religion  real  and  practical.  They 
want  Christ,  prayer,  righteous  living,  and  spir- 
itual ideals.  It  is  evident  to  us  here  that  we 
must  have  the  help  from  the  older  churches  in 
these  infant  days.  Who  ever  heard  of  an  in- 
fant getting  up  and  walking  off  without  help? 
He  would  bump  his  head,  probably,  get  bow- 
legged,  and  possibly  break  his  neck.  Come 
over  into  Indian  Territory  and  help  us.  If  you 
cannot  come,  send.     Send  your  best  men  and 


America's    Greatest    Need         277 

women.  Do  not  withhold  the  money  that  we 
need  to  build  up  our  churches,  and  above  all, 
send  your  prayers  to  God  in  our  behalf."  The 
needs  of  Chickasha  are  typical  of  the  needs  of 
hundreds  of  communities  and  towns  through- 
out the  mighty  empire  of  the  southwest. 

The  work  in  the  western  mining  camps  and  Miners 
mining  towns  needs  a  more  liberal  support. 
The  letter-head  of  the  most  notorious  gam- 
bling palace  at  an  important  mining  town  in 
Arizona  bears  the  motto  "  We  never  sleep." 
The  men  in  this  camp  work  seven  days  in  the 
week  and  comparatively  few  know  when  Sun- 
day comes.  Many  of  the  young  men  who  go 
there  are  from  excellent  eastern  homes  and  are 
graduates  of  high  schools,  colleges  and  universi- 
ties. Places  of  iniquity,  alluring,  fascinating, 
damning,  are  numerous  and  assertive.  The 
proprietors  of  one  resort  stated  that  it  was  their 
purpose  to  make  it  the  most  attractive  gambling 
palace  in  the  State.  The  pastor  of  the  home 
mission  church  was  called  to  bury  a  young  man 
whose  father  was  a  godly  man  and  whose 
mother  was  a  devoted  Christian.  "  Some  years 
ago  he  left  home,  drifted  out  into  Montana  and 
thence  down  through  the  Rocky  Mountain 
towns,    learning    the    art    of    gambling    as    he 


278  Heroes    of   the    Cross 

drifted,  until  he  reached  Jerome.  Here  he 
was  one  of  the  professional  gamblers.  He  fills 
a  gambler's  grave.  At  his  funeral  six  profes- 
sional gamblers  were  pall-bearers."  To  check 
the  influence  of  this  and  many  other  corrupt- 
ing resorts  the  aggressive  pastor  and  the  loyal 
members  of  the  church  have  opened  an  attrac- 
tive club  and  reading-room  where  young  men 
can  spend  harmless  social  hours,  find  facilities 
for  writing  and  reading,  and  make  the  acquaint- 
ance of  warm-hearted  Christian  people. 
Mormonism  Mormonism,  with  a  half  million  adherents, 
is  still  a  blight  to  our  civilization.  Two 
thousand  Mormon  missionaries  are  at  work 
in  the  United  States.  On  excellent  author- 
ity it  is  stated  that  the  Mormons  gather 
more  converts  than  does  the  Roman  Catho- 
lic Church.  In  every  State  and  Territory, 
except  Alaska,  their  churches  and  congre- 
gations may  be  found.  The  States  have 
been  districted  and  in  each  State  a  missionary 
bishop  has  been  placed.  Within  the  church 
over  60,000  persons  bear  what  is  known  as  the 
priesthood  of  God.  Mormon  missionaries  still 
spread  the  propaganda  of  polygamy.  Leaders 
are  reported  as  saying:  "The  law  of  plural 
marriage  is  God-given,  and  no  Mormon  need 


America's    Greatest   Need        279 

fear  man-made  laws."  The  present  policy  of 
the  Mormon  church  has  been  stated  thus:  "  To 
maintain  the  dictatorial  power  of  the  priesthood 
over  the  present  church  membership,  to  extend 
that  membership  over  the  adjoining  States  so 
as  to  acquire  In  the  latter,  first  a  balance  of 
power,  and  later,  complete  political  control;  to 
continue  the  work  of  proselyting  throughout 
the  United  States  and  In  foreign  lands,  with  a 
view  to  Increasing  the  strength  of  the  church 
at  home  by  the  Immigration  to  Utah  of  the 
converts." 

The  work  In  Alaska,  where  there  are  at  least  Alaska 
one  hundred  thousand  whites,  should  be  pressed 
with  far  greater  activity.  Whole  districts  are 
without  a  single  missionary.  Some  settlements, 
with  a  population  of  two  hundred  people,  have 
never  had  a  mission  or  church.  Additional  men 
need  to  be  sent  to  evangelize  towns,  villages  and 
mining  camps,  now  open,  but  unoccupied  by 
any  missionary  society. 

There   are   other   Inviting   opportunities   de-  Foreign 

,  .     .  J  J  Population 

mandmg  a  constant  home  mission  crusade,  ana 

requiring  on  the  part  of  Christian  workers  an 

utter  dedication  of  life  to  the  cause  of  Christ. 

The  multitude  of  foreigners  In  America  afford 

one    of    these    unsurpassed    opportunities    for 


28o  Heroes    of    the    Cross 

Christian  faith  and  zeal.  In  Maine,  New 
Hampshire,  Vermont,  Massachusetts,  Rhode 
Island  and  Connecticut,  people  of  foreign 
parentage  make  up  47.9  per  cent,  of  the 
total  population.  In  these  States,  for  the 
ten  years  ending  with  1900,  the  foreign  popu- 
lation increased  6.1  per  cent.  In  the  States 
of  Massachusetts,  Rhode  Island  and  Connecti- 
cut 61.3  per  cent,  of  the  population  are  of  for- 
eign parentage.  '*  As  a  people  we  touch  Africa 
on  our  Atlantic  seaboard  and  throughout  the 
vast  southern  domain,"  said  John  Henry  Bar- 
rows. "  We  touch  Asia  on  our  Pacific  coast, 
the  great  Spanish  population  on  our  Mexican 
border,  and  the  representatives  of  all  mankind 
in  the  streets  of  every  great,  flourishing  city, 
from  Boston  to  Omaha,  from  Denver  to  San 
Francisco,  from  Duluth  to  St.  Antonio.  Like 
the  lordly  city  of  Bombay — but  much  more 
strategically  and  amply — America  has  become 
the  meeting  place  of  all  nations,  a  miniature  of 
the  globe."  In  view  of  the  decidedly  favorable 
results  that  have  come  from  home  mission  en- 
deavor among  foreigners  who  have  settled  in 
various  States  of  the  Union,  the  outlook  for  the 
evangelization    and    Christianization     of    the 


America's    Greatest    Need         281 

millions  who  have  arrived  in  this  country  during 
recent  years  is  hopeful.  Other  evangelistic  op- 
portunities, of  great  magnitude,  are  offered  by 
our  great  cities;  and  also  by  country  districts  in 
New  England,  in  which  churches  are  decadent 
and  large  numbers  unreached. 

The  resources  of  the  church  are  entirely  ade-  Resources 
quate.  In  the  one  hundred  and  ten  years  be- 
tween 1790  and  1900,  the  exports  of  America 
over  imports  amounted  to  $2,046,588,012;  for 
ten  years,  1890  to  1900,  the  excess  of  exports 
over  imports  amounted  to  $2,615,343,320.  It 
will  be  observed  that  the  foreign  commerce  of 
the  country  was  greater  during  the  ten-year 
period  ending  with  1900  than  during  the 
previous  one  hundred  and  ten  years.  The 
wealth  of  America  grew  at  the  rate  of  $2,900,- 
000,000  annually  from  1890  to  1900.  In 
the  latter  year  the  total  estimated  wealth  of 
America  was  $93,000,000,000.  Of  this  enor- 
mous sum  $23,000,000,000  were  in  the  hands 
of  Protestant  Christian  people.  The  church 
of  Christ  in  America  does  not  lack  financial 
ability. 

With  joy  and  gratitude  let  us  welcome  these 
capacities  and  opportunities  for  the  more  thor- 


Trust 


282  Heroes    of   the    Cross 

ough  Christlanlzation  of  America.  "  And  well 
may  we  be  admonished,"  as  Dr.  A.  J.  Gordon 
so  wisely  suggested,  "  that  opportunity  is  but 
another  name  for  importunity,  as  though  God 
were  beseeching  us  by  every  door  to  open  our 
hearts  and  to  open  our  hands  and  to  open  our 
purses,  that  we  may  worthily  meet  the  crisis  of 
missions  which  is  upon  us." 
A  Great  The  Christian  young  people  of  the  American 
churches  have  had  deposited  with  them  a  great 
trust.  "  Who  say  ye  that  I  am?  "  the  Master 
seems  ever  to  be  asking  all  His  twentieth  cen- 
tury disciples.  By  holding  His  exalted  ideas 
fixedly  before  us;  by  generous  gifts  for  the 
widening  of  His  Kingdom;  by  devotedness  to 
present  duty  as  He  reveals  it  to  us,  we  shall 
answer  this  supreme  question  so  clearly  that  all 
about  us  may  hear.  If  by  our  conduct  we  make 
winsome  the  Gospel  and  the  life  of  the  Son  of 
God;  if  we  conscientiously  use  our  means  as 
Christian  stewards,  giving  with  a  clear  con- 
science up  to  the  limit  of  our  ability,  then  we 
shall  with  cheer  and  courage  hasten  the  coming 
of  the  Master's  Kingdom  in  America,  that 
America,  Christianized,  may  use  to  the  utmost 
her  unequalled  opportunity  for  the  evangeliza- 
tion of  the  world. 


America's    Greatest    Need         283 

"  You  who  inherit  the  wealth,  the  stored-up  blessings 

of  ages, 
Gathered  by  saints   and    apostles,  by   heroes   who 

suffered  and  labored, 
Won  for  us  freedom  and  light,  the  soul-gladdening 

light  of  the  Gospel, 
What  is  the  issue  to  be  ?      What  legacy,  say,  to 

your  children 
Will    you    bequeath  ?       What    increment    added  ? 

What  further  example 
Yet  of  noble  deeds,  what  self-crucifixion  in  laying 
All  that  you  have,  that  you  are,  at  the   feet  of  a 

crucified  Saviour  ?  " 


Questions  for  Study 

Aim. — To  gain  a  view  of  some  of  the  impeaative  moral 
and  spiritual  needs  of  America  and  to  determine  how  these 
needs  may  be  met. 

1 .  Why  were  the  pioneer  home  missionaries  true  nation 
builders  ? 

2.  By  what  was  their  teaching  enforced? 

3.  What  seems  to  be  the  present  greatest  need  of 
America  ? 

4.  What  is  the  value  of  self-testing?  How  did  Jesus 
test  His  disciples?  By  what  did  the  disciples  prove  the 
reality  of  their  confession? 

5.  Memorize  the  verse  beginning,  "  Reality,  reahty." 

6.  What  will  be  the  chief  aim  of  a  true  follower  of 
Christ? 

7.  How,  only,  can  men  realize  their  highest  possi- 
bilities ? 

8.  By  what  were  the  pioneer  preachers  impelled? 


284  Heroes    of    the    Cross 

9.  What  has  been  some  of  the  fruitage  of  home  mis- 
sion activity  during  the  past  century? 

10.  What  call  comes  to-day?     Why  is  it  importunate? 

1 1 .  What  are  the  present  conditions  in  Cuba  ? 

12.  What,  in  substance,  is  said  of  the  opportunity  in 
the  Philippines? 

13.  What  are  the  present  conditions  in  Porto  Rico? 
In  Hawaii? 

14.  Summarize  what  is  said  respecting  opportunities 
in  the  South. 

15.  Why  is  more  aggressive  and  extensive  work  re- 
quired in  the  southwest  ?     What  typical  need  is  cited  ? 

16.  What  are  the  conditions  among  the  miners? 

17.  What  shows  the  strength  of  Mormonism?  What 
is  the  policy  of  the  Mormon  church? 

18.  What,  in  substance,  is  said  of  our  foreign  popula- 
tion ?  Why  is  the  outlook  for  fruitful  w^ork  among  them 
hopeful  ? 

19.  What  are  the  financial  resources  of  the  Christian 
church  ? 

20.  What  did  Dr.  Gordon  say  of  opportunity? 

2 1 .  What  has  been  deposited  with  the  Christian  young 
people  of  America? 

22.  How  may  each  hasten  the  coming  of  the  Master's 
Kingdom  ? 

23.  Memorize  the  verse  at  the  close  of  the  chapter. 

24.  Put  in  writing  the  two  points  in  this  chapter  that 
have  impressed  you  most  deeply. 

References 

Leavening  the  Nation.  By  J.  B.  Clark.  New  York  : 
The  Baker  &  Taylor  Co.     $1.25. 

Our  Country.  By  Josiah  Strong.  New  York :  The 
;  Baker  &  Taylor  Co.    Cloth,  60  cents;  Paper,  30  cents. 

The  Tr ansf or 7naiio7t  of  Hawaii.  By  Belle  M.  Brain. 
New  York :  Fleming  H.  Revell  Co.  New  edition,  1904. 
7S  cents.  • 


America's    Greatest    Need       285 

The  Missionary  Review  of  the  World.  Numbers  for 
February,  igo2,  and  July,  1903.  New  York  :  The  Funk  & 
Wagnalls  Co.     25  cents  each. 

Ptiblications  of  Hofne  Mission  Boards  on  topics  treated 
in  the  Chapter. 

Topics  for  Papers  and  for  Class  Consider- 
ation AND  Discussion 

1.  The  purpose  and  zeal  of  the  early  home  missionaries 
and  the  need  of  the  perpetuation  thereof. 

See  pages  224-228. 

2.  Some  of  the  Results  of  American  Home  Missions, 
See  pages  229-232. 

Leaveiiing  the  Nation.     Clark.     Pages  330-352. 
Publications  of  your  Denominational  Home  Mission 
Board  on  home  mission  achievements. 

3.  Foreigners  in  America.  Responsibility  of  Christian 
people  for  their  Welfare. 

Leavening  the  Nation.     Clark.     Pages  262-282. 
Our  Country.     Strong.     Pages  44-61. 
Publications  of  your  Denow,inational  Home  Mission 
Board  on  work  among  foreigners  in  America. 

4.  Present  Home  Mission  Opportunities  in  Cuba,  Hawaii, 
Porto  Rico  and  the  Philippines. 

See  pages  232-237. 

Transformation  of  Hawaii.     Brain. 

The  Missio7iary  Review  of  the  World.  Numbers  for 
February,  1902,  and  July,  1903. 

Publications  of  your  Denominational  Home  Mission 
Board  on  work  in  Cuba,  Hawaii,  Porto  Rico  and  the 
Philippines. 


APPENDIX 


APPENDIX  A. 

BIBLIOGRAPHY 

It  is  desirable  that  the  class  buy  the  volumes 
mentioned  in  the  following  list.  When  the 
purchase  of  all  the  books  is  impracticable,  it  is 
suggested  that  the  first  ten  be  bought  and  that 
the  last  three  be  secured  from  the  public  library 
or  from  the  library  of  the  pastor  or  some  other 
friend.  Most  of  these  volumes  can  be  bought 
for  less  than  the  regular  publishers'  prices. 

Memoirs  of  Brainerd.     Edited  by  J.  M.  Sherwood.     New 
York  :  The  Funk  &  Wagnalls  Co.     $1.50. 

The. Standard  work  on  Brainerd. 

Leavening  the  Nation.      By  J.    B.   Clark.     New  York  : 
The  Baker  &  Taylor  Co.     $1.25. 

An  unsectarian  and  undenominational  work. 
The  author  follows  the  historical  method  and 
traces  the  history  of  home  missions  along  the 
path  of  the  western  movement  in  the  settlement 
of  the  country.  Because  of  its  historical  out- 
look and  vivid  portrayal  of  home  mission 
achievement,  this  volume  is  of  great  value. 

28g 


290  Heroes   of   the  Cross 

Missouri.     By  Lucien  Carr.     Boston  :    Houghton,  Mifflin 
Co.     $1.25. 

"Taken  as  a  whole,  the  book,  with  its 
sustained  interest,  high  average  Hterary  merit, 
and  thorough  treatment  of  the  voluminous  facts, 
fullyjustifies  its  place  in  the  American  Common- 
wealth Series." 

Our    Country.      By  Josiah    Strong.     New    York :    The 
Baker  &  Taylor  Co.      Cloth,  60  cents;   Paper,  30  cents. 

Though  some  of  the  issues  so  ably  discussed 
in  this  volume  have  changed  in  their  aspect 
since  its  first  publication,  the  book  deserves  a 
place  in  every  home  missionary  library.  Among 
the  chapters  that  may  profitably  be  consulted  by 
each  new  generation  of  Christian  students  are 
those  entitled :  "  National  Resources ; "  "  West- 
ern Supremacy ;  "  "  Perils. —  Immigration ; " 
"Perils. — The  City;"  "  The  Influence  of  Early 
Settlers ; "  "  The  Anglo-Saxon  and  the  World's 
Future ; "     "  Money  and  the  Kingdom." 

Oregon.     By     William    Barrows.      Boston:    Houghton, 
Mifflin  &  Co.     $1.25. 

"  The  long  and  interesting  story  of  the  struggle 
of  five  nations  for  the  possession  of  Oregon  is 
told  in  this  graphic  and  reliable  narrative.  A 
more  fascinating  record  has  seldom  been  written. 


Appendix  ^9^ 

Careful  research  and  pictorial  skill  of  narrative 
commend  this  book  of  antecedent  history  to  all 
interested  in  the  rapid  march  and  wonderful 
development  of  our  American  civilization  upon 
the  Pacific  coast." 

Marcus  Whitman.  By  William  A.  Mowry.  New  York: 
Silver,  Burdett  &  Co.     $1.50. 

This  is  the  most  complete  and  authentic  biog- 
raphy of  Whitman  and  should  be  placed  in 
every  home  mission  library. 

The  Story  of  Marcus  Whitman.  By  the  Rev.  J.  G. 
Craighead,  D.D.  Philadelphia:  Presbyterian  Board 
of  Publication.     75  cents. 

This  volume  contains  material  of  great  value 
to  all  students  of  the  life  and  times  of  Dr.  Whit- 
man. The  contents  of  the  book  accord  with 
the  high  purpose  of  the  author,  which  was : 
"  To  vindicate  the  characters  and  the  work  of 
the  early  Protestant  missionaries  in  Oregon  from 
aspersions  which  have  been  cast  upon  them ;  to 
show  the  importance  of  their  labors  in  the 
development  and  settlement  of  the  country ;  and 
to  prove  that  it  was  through  their  public-spirited 
and  patriotic  services  that  a  large  part  of  the 
northwest  territory  was  secured  to  the  United 
States." 


292  Heroes   of   the    Cross 

How  Marcus  Whitman  Saved  Oregon.  By  Oliver  W. 
Nixon,  M.D.,  LL.D.  Chicago:  The  Star  Publishing 
Co.     $1.50. 

An  interesting  series  of  splendid  happenings 
has  united  the  ages  of  history  in  heroic  deeds, 
and  this  volume  is  a  fitting  testimonial  of  the 
immense  significance  of  one  heroic  deed  in  one 
heroic  life. — Dr.  K  M-^.  Gunsaulus, 

Christianity  in  the  United  States,  from  the  First 
Settlement  Down  to  the  Present  Time.  By  Daniel 
Dorchester.     New  York  :  Hunt  &  Eaton.     $3.50. 

This  volume  is  an  encyclopedia  on  the  reli- 
gious history  of  America.  The  beginning  of 
each  of  the  Protestant  churches,  "the  organic 
changes,  schisms,  and  reunions,  and  the  great 
benevolent,  illuminating,  and  evangelizing 
agencies  employed  by  them,"  are  sketched. 
Numerous  diagrams  and  statistical  tables  enrich 
the  volume. 

The  Minute  Man  on  the  Frontier.  By  W.  G.  Pudde- 
fooi.     New  York  :    Thomas  Y.  Crowell  &  Co.     $1.25. 

This  intensely  interesting  volume,  containing 
vivid  sketches  of  frontier  missionary  life,  occu- 
pies a  unique  and  important  place  in  home 
mission  literature.  In  no  other  known  volume 
can  so  much  material,  drawn  from  personal 
experience,  be  found. 


Appendix  293 

The  Transformation  of  Hawaii.      By  Belle  M.  Brain, 
New  York  :  Fleming  H.  Revell  Co.     $i.oo. 

The  young  people  of  the  country  are  greatly 
indebted  to  Miss  Brain  for  her  zealous  efforts 
in  behalf  of  an  intelligent  missionary  interest. 
In  this  volume  she  gives  a  graphic  account  of 
mission  triumphs  in  Hawaii,  where,  through  the 
faithful  preaching  of  the  Gospel,  savages  were 
regenerated. 

Protestant  Missions  :   Their  Rise  and  Early  Progress. 

By  A.  C.   Thompson.     New  York  ;  Charles  Scribner's 

Sons.     $1.75- 

An  introduction  to  the  history  of  modern 
Protestant  missions,  containing  valuable  chapters 
on  missionary  endeavors  in  colonial  times. 

A  History  of  Protestant  Missions.      By   Gustav  War^ 
neck.     New  York  :  Fleming  H.  Revell  Co.     $2.00. 

An    unsurpassed  condensed  history  of  mis- 
sionary achievement. 
Publications  of  Denominational  Home  Mission  Boards. 

It  is  earnestly  recommended  that  individuals 
and  classes  make  ample  use  of  the  publications 
of  the  Denominational  Home  Mission  Boards,  in 
connection  with  the  reading  and  study  of  Heroes 
of  the  Cross.  This  valuable  literature  can  be 
secured  at  slight  cost  by  addressing  the  Secretary 
of  your  Denominational  Home  Mission  Board 


APPENDIX   B. 

THE    ORGANIZATION    AND    LEADERSHIP    OP 
MISSION    STUDY    CLASSES 

The  Organization  of  Mission  Study  Classes 

The  following  paragraphs  are  from  an  excellent  manual, 
entitled,  "  Plans  for  Organization  and  Conduct  of  Mission 
Study  Classes, "published  by  the  Young  People's  Missionary 
Movement,  156  Fifth  Avenue,  New  York.  Every  leader  of 
a  mission  study  class  should  carefully  read  the  entire  book- 
let. It  contains  valuable  suggestions  and  can  be  had  from 
your  Denominational  Home  Mission  Board,  or  from  the 
Young  People's  Missionary  Movement,  for  ten  cents. 
Overcoming  Difficulties 

In  organizing  a  mission  study  class  difficulties  will  be 
encountered,  and  it  will  cost  something  in  money,  time  and 
effort.  Experienced  leaders  may  not  be  available.  Some 
may  not  be  willing  to  study,  and  others  may  not  be  able  to 
purchase  the  text-books.  The  circumstances  for  class  or- 
ganization may  not  be  ideal,  and  in  some  cases  the  outlook 
at  the  beginning  of  the  class  may  be  discouraging. 

If,  however,  the  work  of  the  class  proceeds  faithfully  and 
persistently  success  will  be  attained.  When  the  leader  has 
become  more  efficient  and  the  members  more  interested 
they  will  be  surprised  at  the  real  pleasure  gained  from  the 
study.  The  interest  aroused  will  be  intelligent  and  per- 
manent. Prayer  and  missionary  service  will  be  stimulated. 
Many  will  be  filled  with  a  new  spirit  toward  missions,  and 
young  men  and  women  may  be  led  to  the  service  of  Christ 
in  mission  fields.  All  will  look  upon  the  course  of  study  as 
the  beginning  of  a  new  and  larger  life. 


296  Heroes   of   the   Cross 

Organization. — Preliminary  Work 

The  responsibility  for  organizing  a  mission  study  class 
rests  with  the  Missionary  Committee.  The  committee 
should  begin  in  the  fall  to  outline  plans  for  the  class  and  to 
construct  a  program  for  a  public  meeting,  the  purpose  of 
which  will  be  to  arouse  interest  in  mission  study.  The  pro- 
gram might  well  consist  of  several  short  talks  on  such  sub- 
jects as  "Why  Study  Missions,"  "Plans  for  the  Class," 
' '  The  Profit  and  Pleasure  of  Mission  Study. "  It  would  also 
be  very  helpful  to  have  testimonies  from  members  of  former 
classes.  If  no  class  has  been  held  in  the  society  such  testi- 
monies may  be  gleaned  from  the  files  of  the  missionary 
magazines  and  other  sources. 

It  is  deemed  best  to  hold  this  meeting  at  the  time  of  the 
regular  devotional  service,  devoting  a  full  hour  to  the  con- 
sideration of  mission  study. 

Before  the  public  meeting  an  effort  should  be  made  to 
enroll  in  advance  as  many  influential  members  as  possible. 
They  will  be  of  great  aid  at  the  public  meeting,  for  the  fact 
that  they  have  enrolled  will  influence  others.  At  the  meet- 
ing an  opportunity  should  be  given  to  join  the  class.  This 
should  be  followed  by  a  personal  canvass  by  the  Committee 
in  order  to  secure  the  enrollment  of  as  many  members  as 
possible. 

Size  of  Class 

Classes  need  not  be  large  in  order  to  be'successful.  Those 
who  will  not  attend  regularly  or  do  the  assigned  work  are 
a  detriment  to  the  class  and  should  not  be  urged  to  join. 
Excellent  work  has  been  done  by  classes  of  only  four  or  five 
members.  Classes  which  begin  with  large  numbers,  but 
which  have  fewer  in  attendance  at  each  succeeding  session, 
will  soon  lose  interest.  If  more  than  twelve  or  fifteen  wish 
to  take  the  study  it  may  be  better  to  organize  two  classes. 

Courses  of  Study 

It  is  important  to  select  the  courses  at  an  early  date, 
in  order  that  the  text-books  may  be  ordered  as  early  as  pos- 


Appendix  297 

sible.     It  will  be  a  great  advantage  for  each  member  to  have 
a  copy  of  the  text-book. 

Time  and  Place  of  Meeting 

Experience  shows  that  the  study  class  is  more  successfu 
when  a  separate  session  is  devoted  to  it.  Combination  with 
other  meetings  is  usually  disastrous.  Weekly  sessions  are 
more  desirable  than  semi-monthly  or  monthly  sessions.  No 
more  time  is  consumed  by  eight  meetings  on  consecutive 
weeks  than  on  consecutive  months.  The  ordinary  class  is 
unable  to  sustain  the  interest  of  a  session  over  an  interval  of 
two,  three,  or  four  weeks.  Select  a  certain  evening  for  the 
study  class  and  hold  the  session  on  that  evening,  unless  a 
postponement  is  absolutely  necessary.  It  is  advisable  that 
a  permanent  meeting  place  be  selected  for  the  class.  Many 
classes  have  found  it  best  to  meet  in  a  private  home. 

Officers  and  Their  Duties 

The  Leader. — To  prepare  the  general  plan  of  the  les- 
sons, to  assign  the  work,  and  to  preside  at  each  session  of 
the  class. 

The  Secretary. — To  keep  a  record  of  all  programs,  tc 
notify  or  remind  members  of  time  and  place  of  meeting,  to 
be  a  general  assistant  to  the  leader,  and  to  make  such  reports 
as  are  required  from  time  to  time. 

The  Class  Artist. — To  supervise  the  preparation  of 
maps,  charts,  mottoes,  etc. 

The  Librarian. — To  collect,  classify,  keep  in  order,  and 
distribute  missionary  pamphlets  and  leaflets;  to  keep  on 
file  papers  and  magazines;  to  have  charge  of  the  missionary 
library  and  to  deliver  such  books  as  will  be  found  helpful  to 
those  who  have  special  assignments ;  to  preserve  papers, 
maps,  charts,  etc.,  prepared  by  members  of  the  class;  and 
to  make  a  classified  scrap-book  for  reference  purposes. 

The  Statistician. — To  be  on  the  lookout  for  special  sta- 
tistics relating  to  missionary  work  in  the  country  to  be 
studied.    These  statistics  to  be  used  in  charts  and  also  in 


298  Heroes   of   the   Cross 

connection  with  public  presentation.  Materials  for  charts 
to  be  marked  out  in  the  rough  by  the  statistician  and  fur- 
nished the  class  artist  for  final  preparation. 

The  Committee  on  Illustrations. — To  provide  curios, 
special  illustrations,  and  decorations,  and  any  other  acces- 
sory material  not  provided  by  the  class  artist. 

The  Committee  on  Blackboard  Outlines. — To  work 
out  in  advance  and  place  upon  the  blackboard  (after  consul- 
tation with  the  leader)  a  condensed  outline  of  the  lesson 
for  use  during  the  class  hour  and  for  convenience  in  note 
taking.  

Leaders  of  Home  Mission  Study  Classes  should  apply 
to  their  Denominational  Horns  Mission  Boards  for  a  copy 
of  ''Hints  to  Leaders  of  Classes  Studying  *  Heroes  of  the 
Cross  in  America."*  '* 


;1' 


INDEX 


African  Baptist  Church,  St. 

Louis,   122 

Allen,  Alexander  V.  G.,  67 
America,  its  greatest  need, 
259-283;  its  gifts  of  Prot- 
estant churches  for  home 
missions,  265;  results  of 
evangelizing  effort,  266 ; 
present  call  for  the  church- 
less  in  the  United  States, 
268;  for  Cuba,  268,  269; 
for  the  Philippines,  269- 
-271 ;  for  Porto  Rico,  271, 
272;  for  Hawaii,  272;  for 
the  South  and  the  Negro, 
273-275;  for  the  South- 
west, 275-277:  for  miners, 

277,  278  ;  for  the  Mormons, 

278,  279;  for  Alaska,  279; 
for  the  foreign  population, 
279-281;  resources,  281, 
282;  responsibility,  282, 
283 

American  Baptist  Home 
Mission  Society,  122-124 

American  Baptist  Publica- 
tion Society,  86,  126 

American  Board  of  Commis- 
sioners for  Foreign  Mis- 
sions, 140,  142,  148-161 

American     Fur    Company 

145,  146 
American  Headquarters, 

140 

Ames,  Bishop,  203 

Andover  Theological  Semi- 
nary, 220,  225-228,  238 


Annals  of  the  West,  86 
Anti- mission  spirit,  109-116 
Apache  Indians,  209 
Army,  experiences  in,  224 
Atkinson,  Dr.,  163 

Babcock,  Rufus,  92 

Baptisms,  56,  89 

Baptist  Churches,  88-126 

Baptist  Missionary  Maga- 
ziiie,  92 

Barrett,  Mrs.  Martha  Wise- 
well,  167 

Barrows,  Dr.  John  Henry, 
280 

Beecher,  Henry  Ward,  87 

Berkshire  Medical  College, 

137 
Bible,    47.    58,   65,    101-103, 

in,  137-139.  -47.  179.  197, 
223,  237 
Bible  Societies,  102-119,  270 
Bible  study,  6,  80,  95.  136 
Blanchette,  Bishop,  165 
Boone,  Daniel,  112 
Bradley,  Dr.  D.  F.,  246 
Brown  University,  220,  224, 

225 
Brainerd,  David,  94,  264; 
ancestry,4;  appointedmis- 
sionary  to  Indians,  2,  19; 
Bible  study,  6,  80;  boy- 
hood, 4,  5 ;  character,  66- 
81 ;  date  of  birth,  2 ;  death, 
2,  65;  education,  2,  5,  11- 
16;  influence,  66,  76-79; 
licensed   as  a  minister,  2, 


299 


300 


Heroes   of   the   Cross 


17;  mission  labors  at  Kau- 
naiameek,  2, 19-26;  at  Forks 
of  Delaware,  2,  26-55;  at 
Crossweeksung,  2,  40-61 ; 
on  theSusquehanna, 43-55 ; 
ordained,  2,  28;  prayers, 
5-8,  II,  12,  20-33,  74-76; 
religious  life,  5-18,  68,  70; 
trials,  16,  19,  20,  23,  29-32, 

51 
Buckskin  Joe,  Col. ,  191-202 
Bushnell,  Horace,  87 

Cabin,  of  missionary,  201 
Cartwright,  Peter,  180 
Cayuse    Indians,    134,    152, 

153 
Carlyle,  3 

Character,     purity    of,     70; 
strength  of,    135;   leader- 
ship in,  226 
Chickasha,  Ind.  T.,  275-277 
Chinese,  in  Hawaii,  272 
Christian,    Brainerd's    sum- 
mary, 10,  II 
Christian  Commission,  224 
Churchill,  Professor,  223 
Clark,  Dr.  J.  B.,  267 
Clark,  General,  137,  138 
Colorado,  162,  174,  190-212 
Columbia  River,  146,  155 
Columbian  Mission,  149 
Communicants,  number  and 
increase   of,    in  America, 
267,  268 
Congregational  Churches, 
134,  136,  140,  220,  231-243. 
Congregational  Home  Mis- 
sionary Society,  227,  237, 
240-242 
Congress,  166 

Contributions  for  Home  Mis- 
sions, 265 
Conversions,  8,  9,  45,  53,  61, 
71,  103,  134,  178    181,  187, 
209 


Cranberry,  N.  J.,  63 
Crossweeksung,    2,    26,    40 

43,  45.  55,  56-60 
Crosswicks,  N.  J,,  2 
Cuba,  268,  269 

Dakotas,  240-253 

Dances,  as  obstacles  to  home 
mission  work,  49,  50,  102, 
187,  194,  198,  210-213 

Denver,  195,  196,  209 

Dyer,  John  L.,  264;  admit- 
ted to  Conference,  185  ;  an- 
cestry, 177;  beginning  of 
public  work,  180;  birth, 
177;  cabin  in  the  moun- 
tains, 197-201 ;  conversion, 
178;  experience  as  a 
preacher  and  missionary, 
first  sermon,  181,  182;  his 
call,  182,  183;  mail-carrier 
with  snow-shoes,  202 ;  tem- 
perance interest,  177,  178, 
199;  work  in  Wisconsin, 
185;  in  Minnesota,  185- 
190;  in  Colorado,  191-207, 
209-215;  in  New  Mexico, 
208,  209 

Edwards,  Jonathan,  2, 13-15, 

63>  65,  67,  71 
Eelis,  Dr.  Cushing,  150-156 
Eells,  Mrs.  Cushing,  150 
Eells,  Myron,  151 
Emerson,  16S 
Emigrants,  large  party   of, 

162-164;     great    numbers 

into  the  Dakotas,  240,  241 
Emigranfs  Guidgy  86 
Evangelistic  spirit  and  work, 

70,  74,  115,  196,  235,  265 

Fasting,  7,  31,  39 
Fiske,  Dr.  Wilbur,  139 
Fitzgerald.  Sir  Edward,  154 
Flag,  the  American,  146 


Index 


301 


Flathead  Indians,   137,  140, 

152 

Foreign  population,  279,  280 
Forks  of  the  Delaware,   19, 

24,  27,  45.  50.  56 
Fort  Bent,  15 7-159 
FortColville,  155 
Fort  Hall,  157-163 
Fort  Independence,  139 
Fort  Laramie,  145 
Fort  Leavenworth,  144,  145 
Fort  Vancouver,    134,    147. 

148 
Fort  Walla  Walla,  134,  i47 

Gambling,  102,  212,  277 
Going,  Dr.  Jonathan,  121 
Grande  Ronde,  163 
Gray,  W.  H.,  134,  144.  146, 

156 
Gray,  Mrs.  W.  H.,  150.  156 
Great  Religious  Awakening, 

13 
Green  River,  140,  147 
Grose,  Rev.  Howard  B. ,  tri- 
bute to  Peck,  108 

Hale,  Dr.  Edward  Everett, 

224 
Hamilton  Theological  Insti- 
tution, New  York,  121 
Harwood,  Rev.  Thomas,  209 
Hawaiian  Islands,  272,  273 
Heathen    practices,    25,    29, 

50-55 

Hicgham,  Mass.,  4 

Holy  Spirit's  working,  42, 
46,  48.  179,  263 

Home  Missions,  96,  107,  108, 
119-126,  151-153.  195-203, 
235-243.  259-283 

How  Whitman  Saved  Ore- 
gon^ 166 

Hudson's  Bay  Company,  134, 
147-164 


Idaho,  150 

Idolatry,  29,  44,  49 

Illinois,  as  a  mission  field, 
104-118 

Indiana,  mission  work  in, 
118,  121 

Indians,  18-61,  137-167;  ap- 
pearance at  Yankton,  229, 
230;  attacks  of,  112,  113; 
change  in,  61;  danger 
from,  209;  massacre  by, 
165;  numbers  in  north- 
west, 150,  151;  singing  of, 
178 

Intemperance,  55,  60,  igi, 
177,  188,  189,  199,  206 

Infidels,  loi 

Influence,  76-79.  ii9»  128, 
163,  167,  199,  200,  223,  249, 
265-267 

Japanese,    in    Hawaii,   272, 

273 
Jesuit  priests,  155,  164,  208 
Journals,  burned,    14;    -ead 

and     corrected,     64,     65; 

power  of,  78,  79 ;  show  the 

spirit  of  writer,  92 

Kansas,  162 
Kaunaumeek,  19,  21,  23,  24, 

25 
Kentucky,  visited,  121 

Lapwai,  148-152 
Leavening  the  Nation^  267 
Lee,  Rev.  Daniel,  139 
Lee,  Rev.  Jason,  139 
Liberty  Landing,  144 
Life  of  Daniel  Boone,  86 
Life  of  Jonathan  Edwards^ 

67 
Long  Island,  66 
Louisiana  Purchase,  94,  114 
Lovejoy,    Amos  Lawrence, 

156-159 


302 


Heroes   of   the    Cross 


Man  Without  a  Country, 
A,  224 

Marcus  Whitman,  by  W. 
A.  Mowry,  161,  165 

Massachusetts  Baptist  Mis- 
sionary Society,  115 

Massacre,  at  Waiilatpu,  134, 

165 

McLoughlin,  Dr.  John,  134, 
147,  148 

Memoirs  of  David  Brain- 
erd,  94 

Methodist  Churches,  140, 174, 
178-209 

Methodist  camp  meetings, 
118,  178,  204 

Methodist  General  Confer- 
ence, 139 

Mills,  Rev.  Mr.,  16 

Ministry,  call  to,  88-90,   182, 

183 
Miners,  work  for,  277,  278 
Minnesota,  174,  185 
Missionary  spirit,  67-69,  92- 

95,  168,  214,  240 
Missouri,  mission   work  in, 

110-112,  Whitman's  route, 

162 
Missouri  River,  144 
Montana,  150 

Mormonism,  272, 273,  278,  279 
Mowry,  W.  A.,  136,  160,  165 

Negroes,    efforts    for,    102, 

274,  275 
Newark,  N.  J.,  2,  28 
New  England,   13,   66,    136, 

221,  240.  280,  281 
New  Durham,  N.  Y.,  88,  91 
New  Haven,  13 
New  Mexico,  159,  208,  209 
New  York  City,  17 
Nez  Perce  Indians,  137,  140, 

141,  146,  153 
Nixon,  Dr.  Oliver  W.,   140, 

147,  i66 


Oregon,  137,  139-167;  first 
Presbyterian  Church  in, 
149 

Oregon   Methodist  Mission, 

139 

Parker,  Rev.  Samuel  Parker, 

134,  140,  141 
Peck,  John  Mason,  264;  Bap- 
tist home  missionary  plans 
offered,    119,    122;     Bible 
Society  work,    117-119; 
birth,    87;    boyhood    and 
school,  87 ;  call  to  the  min- 
istry, 88-91 ;  character,  127, 
128;  death,  86;  home  mis- 
sion work  begun,  97 ;  mar- 
riage,   88;    ordained,    86; 
pastoral  service,  at  Cats- 
kill,  91,  92  ;  at  Amenia,  93 ; 
at  Rock  Spring  and  Zoar, 
124,    125;    results    of    his 
work,   125,    126;     work  at 
St.  Louis,  99-104;  in   Illi- 
nois, 104-110, 118,  121,  122; 
in  Indiana,    118;    in   Mis- 
souri, 110-113;  as  financial 
agent,  1 19-124;  for  Christ- 
ian press,  86,  120,  121,  125, 
126;    for  religious  educa- 
tion, 86,  103,  108,  120,  122, 
123 
Philadelphia,  94,  95,  114 
Philippine  Islands,  269-271 
Pike's  Peak,  190 
Pioneer,  The,  86,  121 
Platte  River,  145,  162,  163 
Population,   increase  of,  in 
United    States,   267,   268; 
present  need,  268 ;  in  the 
Philippines,  269,  in  Porto 
Rico,    271;    in    Hawaiian 
Islands,  272 ;  negroes,  274  . 
foreign  people.  280 
Porto  Rico.  271,  272 
Portuguese,  m  Hawaii,  272 


Index 


303 


Prayer,  7,  22,  32,  39,  58,  74, 

76,  95.  233 
Prentiss,  Miss  Narcissa,  142 
Presbyterian  Churches,  134, 

136,  140,  149 
Presbytery,  2,  28,  149 
Puritan,  4,  87 

Red  River,  237,  238 
Rice,  Rev.  Luther,  93 
Ride  of  Whitman,   134,   153, 

160 
Rock   Spring,  111.,  86 
Rocky  Mountains,  140,  146, 

155,  196-204,  277 
Rogers,  Mr.,  150 
Roman  Catholic  Church,  241, 

242,  272 
Roosevelt,    President,     175, 

176,  259 
Ryder,  Dr.  Charles  J.,  271 

Santa  Fe,  157,  209 
Sabbath,  27,  53,  88,  loi,  102 
St.  Louis,  Mo.,  86,  100-107, 

137,  138,  158 

School  work,  100,  103,  105, 
108,  223 ;  in  Cuba,  269 ;  in 
the  Philippines,  270;  in 
Porto  Rico,  272;  in  the 
South,  273,  274 

Scudder,  Dr.  Doremus,  273 

Self-sacrifices  and  trials,  19, 
20,  51,  71,  73,  99,  114,  119, 
126,  127,  151,  160,  186,  232, 
233,  236,  243,  264,  265 

Shepard,  Cyrus,  139 

Shurtleff  College,  III,  86, 
123 

Smith,  Mr.  and  Mrs.,  150 

Society  in  Scotland  for  Pro- 
pagating Christian  Know- 
ledge, 17,  19 

South,  The,  273,  274 

South  Dakota,  220,  240-249 

South  Pass,  162 


Southwest,  The,  275-277 
Spalding,  Mrs.   H.  H.,   134, 

144-148 
Spalding,  Rev.  H.  H.,  134, 

144-158 
Strong,  Dr.  Josiah,  266 
Sunday  School  Th?ies,   The, 

167 
Sunday    schools,    103,     118, 

119,  125,  207,  235,  236,  276 
Stowe,  Harriet  Beecher,  87 
Susquehanna,  43,  49 
Sweetwater  River,  162 

Taos,  157 

Temperance,  178;  society, 
149 ;  lecture,  177,  199 

Theatres,  as  counter  forces, 
198,  200 

Theological  Seminaries,  Bap- 
tist, 86,  120-122 

Time,  value  of,  69 

Tshimakain,  150 

Tyler,  President,  134,  160, 
161 

United  States,  154,  167;  cost 
of  evangelizing,  265  ;  popu- 
lation and  church  mem- 
bers, 267,  268;  wealth,  2S1 

Upper  Alton,  111.,  86,  122 

Vancouver,  139 
Vermont,  227 

Wagon,  first  one  taken  to 
Oregon,  145,  146 

Wagon  road,  161 

Walker,  Mr.  150 

Ward,  Joseph,  264;  birth, 
220;  character,  252,  253; 
early  home  influences,  221, 
222;  education,  223-227; 
experience  and  work  at 
Yankton,  arrival  228,  229; 


304 


Heroes   of   the   Cross 


Indians,  229,  230;  noble 
women,  230;  first  public 
and  social  service,  231; 
church  built,  232,  233; 
spirit  and  influence,  233- 
235;  missionary  activity, 
235-242;  makes  his  church 
self-supporting,  242 ;  his 
Christian  educational 
work,  243-247 ;  public  lead- 
ership, 248-251 
Ward,  Mrs.  Joseph,  228,  243, 

250 
Walla  Walla,  148,  166 
Waiilatpu,  134,  148-152 
Washington,  (city),  155-161 
Washington,  (state),  150 
Waukesha,  Wis.,  185 
Webster,   Daniel,    134,    160, 

161 
Welch,  Mr.,  97,  103,  114 
Wesley,      John,      view      of 

Brainerd,  80,  81 
Whitefield,  George,  13 
Whitman,  Marcus  140,  264; 
birth,  136;  character,  167, 
168;  conversion,  134,  136; 
death  by  massacre,  134, 
165 ;  first  journey  to  Ore- 


gon, 140-142;  marriage, 
142,  143 ;  mission  to  Ore- 
gon, 144 ;  journey,  144-147 ; 
at  Waiilatpu,  148-149; 
work  with  Indians,  151- 
153;  famous  eastern  ride, 
153-160;  efforts  in  the 
East,  160-162;  return  ex- 
pedition, 162-164;  the  mas- 
sacre, 165;  Oregon  saved, 
166;  his  memorial,  166 

Whitman,  Mrs.  Marcus,  134, 
142-165 

Whitman  College,  166 

Willamette  Valley,  140,  164 

Wisconsin,  174,  181 

Wisconsin  Conference,  174 

Women,  bitter  experiences, 
188;  noble  influence  of, 
230 

Wyeth,  Captain  N.  J.,  139 

Wyoming,  150 

Yale  College,  2,  11-16 
Yankton,  220,  227-253 
Yankton   College,   220,  243- 

247 
Young  Men's  Christian  Asso- 
ciation, 270 


Princeton  Theological  Seminary  Libraries 


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